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{"verseMap":{"1":[{"id":19963,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Job","title_en":"Book of Job","content_ro":"<h3>JOB, Book of<\/h3>\n<p>Old Testament book belonging to the scriptural category called the Writings.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The question of the authorship of the book of Job is a difficult one. The difficulty is compounded not only by the lack of ascription of authorship to any individual but also by the structure of the book which, according to some scholars, is a composite consisting of several literary works.<\/p>\n<p>Some scholars who think the book is a composite work base their views on alleged incongruities existing among the various sections. The prologue (chs 1–2) and the epilogue (42:7-17), for example, are seen as separate from the body of the book because they seem to present Job as a man of perfect moral character. The dialogues, however, picture a somewhat more human Job whose utterances about God are at times brash and shocking.<\/p>\n<p>It is true that Job is depicted as a man of perfect moral character in the prologue. But it should be noted that while he refuses his wife’s suggestion to curse God, an account recorded in the prologue (2:9-10), he does not curse God in the dialogues either. The very point of the book seems to be that even one of the highest moral character must struggle with the ways of God in this world. Only after the series of misfortunes recorded in chapters 1 and 2, and the period of inner struggle that no doubt transpired during the seven days and seven nights before he began to speak (2:11-13), did Job find those deep inner questions that the book deals with. Job’s high moral character is quite evident in the dialogues, for throughout, even though he cannot comprehend God, he speaks the truth before him.<\/p>\n<p>Other portions alleged to be additions to the book are the speeches of Elihu (32–37), the discourse of God (38–41), and the discourse on wisdom in chapter 28. Some scholars think the author of the final version borrowed these existing works to provide a literary structure for his own work.<\/p>\n<p>The main structure of the book, consisting of prologue, dialogues, and an epilogue, need not necessarily be regarded as the result of a complex process of editing. The Code of Hammurabi, for example, has a similar structure, as does an ancient Egyptian work called <em>A Dispute over Suicide.<\/em><\/p>\n<p>With regard to the problem of authorship, it seems best to acknowledge that the author is anonymous. His theology is certainly Yahwistic; thus, he was probably a Hebrew. His literary skills were remarkable, for he has produced one of the finest works known through the ages.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since the authorship of the book is in question, so is the date of the book. Most modern scholars place the book in the postexilic period, around the fifth century <span>BC<\/span>. However, some place it toward the end of the exile. Others put it in the Solomonic era, while still others place it in the period of the patriarchs.<\/p>\n<p>The internal evidence points to a very early setting for the book. There are no Levitical institutions cited. Job sacrifices for his family as in the period before the priesthood (1:5). The wealth of Job, given in terms of livestock, seems to reflect the patriarchal milieu (v 3).<\/p>\n<p>The language of the book may also point to an early date. Certain linguistic elements indicate more archaic forms of Hebrew, as preserved in the epic material from Ugarit. It may be that Job himself lived in the second millennium <span>BC<\/span>. If the book—or part of it—was written then, it may represent the first written material to find its way into the biblical canon. The book may have come into its final form in the Solomonic era, when so much of the Hebrew Wisdom Literature was produced.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The book of Job belongs to the body of OT materials known as the Wisdom Literature. This literature deals with the basic issues of human life. The Israelites were not the only ancient people to produce Wisdom Literature. This type of material came out of pagan cultures as well, and often represents efforts to explain the course of human events within the structure of pagan religion.<\/p>\n<p>Several ancient works similar to the OT book of Job are known from ancient cultures. A Sumerian book exists that does not compare with the biblical book, either in literary scope or depth of feeling. It depicts the plight of a young man whose sorrow was turned to joy as a result of extended pleading to his personal deity. According to Sumerian thought, the gods were responsible for evil as well as good. Only placation of some kind could prevent the evil they might do. There is no attempt to philosophize or expound the problem of the presence of evil in the world.<\/p>\n<p>A Babylonian book, commonly titled <em>I Will Praise the Lord of Wisdom,<\/em> is philosophically similar to the Sumerian <em>Job.<\/em> In the work the writer describes his suffering in vivid terminology. No one can help him. He wonders whether the ritual obligations of his pagan religion really are pleasing to a god. An emissary of the god Marduk appears to him in a dream and relieves his suffering. The work ends with a section of praise to Marduk in which occurs the affirmation that the offerings he gave the gods served to gladden the hearts of the gods.<\/p>\n<p>Another work, “A Dialogue about Human Misery,” is also similar to the biblical book of Job. It struggles with the fact that worship of the deities seems to make no difference in the quality of one’s life. A figure in this work reminds the sufferer that the ways of the gods are difficult to understand, and man is naturally perverse. The sufferer appeals to the gods, but the dialogue ends at that point with no resolution to the problem.<\/p>\n<p>These literary works are not comparable to the OT book of Job theologically or philosophically. They offer only a fatalistic outlook on life and understand life to be governed by the capricious will of the gods. However, these documents, which date variously between the second and first millennia <span>BC<\/span>, may provide us with the literary ground from which the book of Job sprang. That is, the book of Job may present the inspired answer to the deep questions that were being considered at this time in history. Thus, this type of literature may argue for an early date for the book of Job.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The question of the central purpose of the book of Job has been a serious one in biblical scholarship for ages. It is difficult to assert that the purpose of the book is to present the solution to the problem of evil, for at the very point where an answer is expected, God asks questions instead of giving answers.<\/p>\n<p>Some have suggested that the central purpose is to answer the question “Why do the righteous suffer?” It is true that the book has much to do with this question, but it too presents various problems. When one comes to the end of the book, he or she has only the words of the comforters and the statements of Elihu relating to that question—not a great deal at all. Then one may wonder why we were given the long dialogues with their record of Job’s internal struggles. When God speaks from the whirlwind, we find no concern to explain why the righteous suffer. Job is simply led to accept his place in the universe.<\/p>\n<p>It seems best to adopt another approach to the book. In attempting to find the central theme of any literary work, one should look to the prologue and the epilogue. In the prologue one can see what the author intends to do, and in the epilogue the reader will find the author’s understanding of what the author actually has done.<\/p>\n<p>In the prologue of Job, the author deftly establishes an atmosphere of suspense. We are told of Job’s perfect moral character. Then Satan taunts, “Take away everything he has, and he will surely curse you to your face!” (1:11, <span>nlt<\/span>). We wonder whether Job will curse God and thus deny his faith, but then we hear his great affirmation of trust: “The <span>Lord<\/span> gave me everything I had, and the <span>Lord<\/span> has taken it away. Praise the name of the <span>Lord<\/span>!” (v 21).<\/p>\n<p>The writer then sets up another suspenseful situation when Satan proposes to afflict Job. To this trial is added the discouraging words of Job’s wife: “Curse God and die.” Again we wonder whether this trial will destroy Job’s faith. The suspense is broken when we read that “in all this, Job said nothing wrong” (2:10).<\/p>\n<p>The writer then introduces Job’s friends into the narrative. We are told that they remained silent for seven days. We wonder what is going on in Job’s mind. Is he still the man of staunch faith, or is his trust being eroded as the disease eats at his flesh? When Job speaks and curses the day of his birth, the suspense becomes intense. The writer has raised a question in our minds: Will Job’s faith remain secure?<\/p>\n<p>At times we think it will. Job makes several great affirmations of faith. He states that God will vindicate him. One of the greatest affirmations of the book occurs in 19:25-27 (<span>nlt<\/span>): “But as for me, I know that my Redeemer lives, and that he will stand upon the earth at last. And after my body has decayed, yet in my body I will see God! I will see him for myself. Yes, I will see him with my own eyes. I am overwhelmed at the thought!” At other times Job expresses deep doubts about God’s orderly control of the universe. The suspense continues. Throughout the dialogues we trace the pattern of Job’s struggle. It is an emotional struggle in which Job speaks from the depths of despair and the heights of triumphant faith.<\/p>\n<p>In the epilogue the suspense is resolved. Job’s trials have not destroyed or even eroded his faith. He emerges triumphant, with a humble faith. He can finally say to God, “I know that you can do anything, and no one can stop you. You ask, ‘Who is this that questions my wisdom with such ignorance?’ It is I. And I was talking about things I did not understand, things far too wonderful for me” (42:2-3, <span>nlt<\/span>).<\/p>\n<p>The purpose of the writer is clear. At the outset he has raised the question “Will Job’s faith endure in spite of trial?” The dialogues have heightened the suspense, and the epilogue resolves it. Job has remained faithful to God in the midst of his suffering. We learn that Job’s faith is genuine.<\/p>\n<p>The book of Job, therefore, is a treatise on faith and the role that suffering plays in faith. The book of Job teaches that the truly righteous person will remain faithful to God in spite of the seeming delay of God’s justice. He may not be able to comprehend all that God does in history, but his faith in God’s good plan and wise providence will remain secure. This aspect of faith is one facet of the total spectrum of faith in the Bible. It does not allow for works but is totally dependent on God.<\/p>\n<p>The same relationship between faith and suffering may be found in the NT as well. In James 1:12 trials and faithfulness are woven together in the word “Blessed is the man who endures trial, for when he has stood the test he will receive the crown of life which God has promised to those who love him” (<span>rsv<\/span>; see also 1 Pt 1:3-7). According to these passages, trials provide the test of faith and thus reveal whether one’s faith is true or false. Faith that is not true will not stand the test of suffering (Mt 13:20-21). The book of Job connects faith and trials; it portrays the nature of a genuine faith, a faith unbroken by suffering.<\/p>\n<p>There are other principles in this rich book. It teaches that sin brings punishment. There is truth in the words of the comforters that is corroborated by Scripture. Yet this is but a small part of the role of suffering in life. The book also teaches that suffering has a didactic function, for it is chastening from the Almighty. In the section in which God speaks from the whirlwind, we learn that suffering is part of the structure of things and that we must submit to the wisdom of the Creator. In this section God reveals himself personally. Job could say, “I had heard about you before, but now I have seen you with my own eyes” (42:5, <span>nlt<\/span>). When we experience trials, we need a God who is near much more than a philosophical treatise on the problem of evil. Another emphasis is the role of suffering in producing true righteousness. While Job was depicted as a righteous man at the beginning of the book, his righteousness lacked what suffering could give it. At the end of the book, Job is a more humble man, one who sees his role in the universe and who has submitted to the wisdom of God.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Prologue (1:1–2:13)<\/h5>\n<p>This section of the book describes the events that led to the suffering of Job. He is pictured at the outset as a man of wealth with a family for whom he cared deeply.<\/p>\n<p>In a dramatic scene set in heaven, Satan appears and is asked by the Lord, “Have you noticed my servant Job? He is the finest man in all the earth—a man of complete integrity. He fears God and will have nothing to do with evil” (1:8, <span>nlt<\/span>). Satan’s reply is “But take away everything he has, and he will surely curse you to your face!” (v 11). There follows the first of Job’s great calamities, the loss of his family and his possessions.<\/p>\n<p>Another encounter between the Lord and Satan leads to the physical suffering of Job. It is this loathsome disease that provides the context for the dialogues that follow. In all of this the writer is careful to tell us that Job did not sin. He has resisted his wife’s plea to curse God. He has resisted the temptation to forsake God because of the loss of his children. But suddenly the placid picture ends with dialogues as we listen to Job’s complaints. We wonder, has Job given up his faith in God?<\/p>\n<p>Three of Job’s friends have come to comfort him. They sit silent in his presence for seven days, reluctant to speak. After the period of silence they begin their dialogues with Job.<\/p>\n<h5>The Dialogues (3:1–31:40)<\/h5>\n<h6>The First Cycle (3:1–14:22)<\/h6>\n<p>Job’s complaint, recorded in chapter 3, questions the wisdom of God in allowing him to be born. He wonders why life was given to one whose lot in life is to suffer.<\/p>\n<p>Eliphaz is the first of Job’s friends to speak. A polite man on the surface, he is heartless underneath. His answer is that Job must have sinned—why else would he be suffering so (4:7-11)? Eliphaz clearly believes that Job’s questioning represents a negative attitude toward God. He appeals to Job to trust in the Lord (4:8) and give up his vexation toward God, since his anger will lead only to ruin (5:2). He sees a positive element in suffering, for he affirms that it is chastening from the Almighty (v 17).<\/p>\n<p>Job responds by pointing out that his vexation is warranted in view of the terrible suffering he is enduring (6:1-7). He also complains that Eliphaz is in the wrong in not showing him kindness, likening him to a wadi in the desert that offers no water in the hot, dry season (vv 14-23).<\/p>\n<p>The next comforter, Bildad, is even more heartless than Eliphaz. He, too, repeats the accusation that Job has sinned. His pitiless attitude is evident in his reference to Job’s children, blaming their deaths on probable sin in their lives (8:4).<\/p>\n<p>Bildad, like Eliphaz, appeals to Job to turn to God (8:5), assuring him that God will surely respond (v 6). He pictures Job’s misfortunes as the result of turning from God (vv 11-19) but assures him that God will not reject a blameless man (v 20).<\/p>\n<p>Job’s response to Bildad begins with a poignant question: “How can a person be declared innocent in the eyes of God?” (9:2, <span>nlt<\/span>). This question is followed by an eloquent statement in which Job pictures the magnitude of God’s power as seen in the universe (vv 3-12). Job stands before the mighty God completely helpless to withstand his power. He protests that he cannot contend with such a God, nor protest his innocence before him, for he is too powerful to oppose.<\/p>\n<p>Job also complains that he cannot gain a fair hearing from God because God believes him guilty. The fact that God has punished him with his affliction proves that he does not regard him as innocent (9:14-24). Job continues his response and again questions God’s wisdom in bringing him into existence (10:18-22).<\/p>\n<p>The next to speak is Zophar. He also accuses Job of sin (11:4-6). In an insulting statement he says that God “knows those who are false, and he takes note of all their sins. An empty-headed person won’t become wise any more than a wild donkey can bear human offspring” (vv 11-12, <span>nlt<\/span>).<\/p>\n<p>Job’s anger is kindled by Zophar’s insulting accusations (12:2-3), and he calls on God to withdraw his hand from him and demands that God speak (13:20-28).<\/p>\n<h6>The Second Cycle (15:1–21:34)<\/h6>\n<p>The second cycle of discourses continues in the same pattern as the first. Eliphaz, Bildad, and Zophar continue their accusations, attributing Job’s misfortune to sin in his life. But as the narrative continues, the speakers begin to become more involved in their own assertions, and they no longer answer each other’s arguments as directly as they did in the first series of dialogues.<\/p>\n<h6>The Third Cycle (22:1–31:40)<\/h6>\n<p>In the third series of dialogues only Eliphaz and Bildad speak. The accusations of sin in Job become even more pointed and cruel. Eliphaz says, “It [your suffering] is because of your wickedness! Your guilt has no limit!” (22:5, <span>nlt<\/span>). This third dialogue is unusual in that Job speaks more than he does in the others. While Bildad’s argument extends for only six verses, Job’s reply goes on for six chapters (chs 26–31).<\/p>\n<p>Chapter 31 is an important one. In it Job protests his innocence. It is a chapter in which Job’s sincerity cannot be doubted. He affirms that he has been morally pure (vv 1-4), he has not been deceitful (vv 5-8), he has not been guilty of adultery (vv 9-12), he has concern for others (vv 13-23), he has not trusted in wealth (vv 24-28). He concludes with a general affirmation of his innocence (vv 29-40).<\/p>\n<p>A pattern begins to develop. Job gradually moves away from his friends in the discussion. They become more insistent on sin as the cause of his misfortunes, and Job more firmly asserts his innocence. The writer of the book deftly weaves the account so that the reader can find little that is unorthodox in the statements of the friends. Yet while we may agree with their words, we cannot approve their attitudes. It is true that sin brings punishment, but the friends emphasize only that. The next friend, Elihu, will point out another function of suffering.<\/p>\n<p>We hear the ring of truth in Job’s protestations of innocence. But if we believe Job and also believe the comforters, we have the same dilemma as Job. We do not know where the truth lies. We do not know why Job is suffering.<\/p>\n<h5>The Speech of Elihu (32:1–37:24)<\/h5>\n<p>Elihu is a young man who listens to Job and to his fellow comforters with growing impatience (32:3). He is overly sensitive about his youth (vv 6-22), but when he speaks, he reveals an understanding of suffering that is more mature than that of his companions.<\/p>\n<p>Elihu emphasizes the fact that God speaks in many ways and that suffering is chastening (33:19), which reveals the goodness of God (vv 29-33). While this thought was found in Eliphaz’s first speech (5:17), it is given greater prominence by Elihu, who emphasizes a dimension of suffering that reveals the love of God. But still one feels that the whole answer has not been given. Another dimension follows in the words of God.<\/p>\n<h5>The Voice from the Whirlwind and Job’s Response (38:1–42:6)<\/h5>\n<p>God speaks in this section. He poses one question after another to Job, all having to do with some aspect of the Creation. God asks, “Where were you when I laid the foundations of the earth?” Then, in a note of sarcasm, he adds, “Tell me, if you know so much” (38:4, <span>nlt<\/span>).<\/p>\n<p>God refers to the seas and asks Job who made the ocean basins (38:8-11). He pictures the rising dawn and asks Job, “Have you ever commanded the morning to appear and caused the dawn to rise in the east?” (v 12, <span>nlt<\/span>). Further questions relate to light (vv 19-21), snow (vv 22-24), rain (vv 25-30), the constellations (vv 31-33), storms (vv 34-38), and animals (38:39–39:30). Job is made to realize the vastness of God’s power as revealed in the Creation. Job must have felt rather small and insignificant as he contemplated God’s might.<\/p>\n<p>But the questions are meant to accomplish more than to make Job feel small. They are meant to make him feel ashamed of his presumption as well. The sarcasm in this section is particularly biting, and one can imagine Job sinking deeper into the ash heap with each question. In the section dealing with light (38:19-21, <span>nlt<\/span>), the questions “Where does the light come from, and where does the darkness go? Can you take it to its home? Do you know how to get there?” are followed by “But of course you know all this! For you were born before it was all created, and you are so very experienced!” And in the section dealing with the constellations God asks Job, “Can you hold back the movements of the stars? Are you able to restrain the Pleiades or Orion?” (v 31).<\/p>\n<p>Job has been somewhat brash in his statements to God in the dialogues. He has demanded that God speak to him (13:22), and has accused God of injustice (19:6-7; 24:1; 27:2). Now, as he is reminded of the power of the Almighty, Job begins to recognize his proper place in the universe.<\/p>\n<p>The crucial questions in this long series are those in 40:15–41:34. Here, in an unusual sequence, God draws Job’s attention to behemoth (40:15) and leviathan (41:1). While some scholars see these as mythical figures, it is most probable that these, like the others cited throughout this section, are literary depictions of ordinary animals known for their great size and strength. It is suggested by many scholars that behemoth is the hippopotamus and leviathan the crocodile. The contexts in which these animals are described seem to support this. These references to two powerful animals end the section in which the voice of God speaks from the whirlwind. It is a section filled with suspense. At the end of it, the reader finds that Job has learned his lesson (42:1-3).<\/p>\n<p>There is an important reason for these questions that came to Job with such insistent force. Job has been led to see that he does not control the universe—God does. Job is forced to face the power of God and learn that he is only part of this vast structure that reflects God’s almighty power. By demanding that God speak to him, Job was attempting to control God. By implying that God was unjust, he was making a judgment on God, thus making himself equal, if not superior, to God. God demands that Job face the power displayed in the universe and repeat his petulant words. Job wanted a God he could control; God demands submission. Job wanted a world run his way; God created a world to be run his way. Job had manufactured an illusory God, one who should obey his own whims. By recognizing God’s sovereign control in this world, he is led to see that suffering has a purpose. Job may not recognize that purpose, but it is part of the creation of the Almighty. It is no wonder that Job begins to enter into a settled peace and acknowledge God’s sovereignty (42:5-6).<\/p>\n<p>This section of questions is followed by a poignant response from Job. He confesses God’s might (42:2). He admits that he did not fully understand things too wonderful for him (v 3), and he repents in dust and ashes (v 6).<\/p>\n<h5>The Epilogue (42:7-17)<\/h5>\n<p>The final part of the book begins with a denunciation of Job’s comforters. They are condemned because they did not speak that which was right (42:7). This seemed most unusual, since their words have seemed quite orthodox. Yet, in the final analysis, they did not say what was right because their answer to the problem of suffering was only a partial answer, and because it was partial, it was dangerous. It caricatured God as an austere being who used suffering only to punish sin. It did not allow room for the loving hand of God in suffering, as did Elihu’s answer to the problem.<\/p>\n<p>While Job said some things about God that were harsh, he was not berated. In fact, the text says that Job spoke of God that which was right (42:8). This evidently refers to Job’s concluding words in 42:1-6, where, purified by suffering, he humbly yielded himself to God’s sovereign will.<\/p>\n<p><em>See also<\/em> Job (Person) #2; Wisdom; Wisdom Literature.<\/p>","content_en":"<h3>JOB, Book of<\/h3>\n<p>Old Testament book belonging to the scriptural category called the Writings.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The question of the authorship of the book of Job is a difficult one. The difficulty is compounded not only by the lack of ascription of authorship to any individual but also by the structure of the book which, according to some scholars, is a composite consisting of several literary works.<\/p>\n<p>Some scholars who think the book is a composite work base their views on alleged incongruities existing among the various sections. The prologue (chs 1–2) and the epilogue (42:7-17), for example, are seen as separate from the body of the book because they seem to present Job as a man of perfect moral character. The dialogues, however, picture a somewhat more human Job whose utterances about God are at times brash and shocking.<\/p>\n<p>It is true that Job is depicted as a man of perfect moral character in the prologue. But it should be noted that while he refuses his wife’s suggestion to curse God, an account recorded in the prologue (2:9-10), he does not curse God in the dialogues either. The very point of the book seems to be that even one of the highest moral character must struggle with the ways of God in this world. Only after the series of misfortunes recorded in chapters 1 and 2, and the period of inner struggle that no doubt transpired during the seven days and seven nights before he began to speak (2:11-13), did Job find those deep inner questions that the book deals with. Job’s high moral character is quite evident in the dialogues, for throughout, even though he cannot comprehend God, he speaks the truth before him.<\/p>\n<p>Other portions alleged to be additions to the book are the speeches of Elihu (32–37), the discourse of God (38–41), and the discourse on wisdom in chapter 28. Some scholars think the author of the final version borrowed these existing works to provide a literary structure for his own work.<\/p>\n<p>The main structure of the book, consisting of prologue, dialogues, and an epilogue, need not necessarily be regarded as the result of a complex process of editing. The Code of Hammurabi, for example, has a similar structure, as does an ancient Egyptian work called <em>A Dispute over Suicide.<\/em><\/p>\n<p>With regard to the problem of authorship, it seems best to acknowledge that the author is anonymous. His theology is certainly Yahwistic; thus, he was probably a Hebrew. His literary skills were remarkable, for he has produced one of the finest works known through the ages.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since the authorship of the book is in question, so is the date of the book. Most modern scholars place the book in the postexilic period, around the fifth century <span>BC<\/span>. However, some place it toward the end of the exile. Others put it in the Solomonic era, while still others place it in the period of the patriarchs.<\/p>\n<p>The internal evidence points to a very early setting for the book. There are no Levitical institutions cited. Job sacrifices for his family as in the period before the priesthood (1:5). The wealth of Job, given in terms of livestock, seems to reflect the patriarchal milieu (v 3).<\/p>\n<p>The language of the book may also point to an early date. Certain linguistic elements indicate more archaic forms of Hebrew, as preserved in the epic material from Ugarit. It may be that Job himself lived in the second millennium <span>BC<\/span>. If the book—or part of it—was written then, it may represent the first written material to find its way into the biblical canon. The book may have come into its final form in the Solomonic era, when so much of the Hebrew Wisdom Literature was produced.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The book of Job belongs to the body of OT materials known as the Wisdom Literature. This literature deals with the basic issues of human life. The Israelites were not the only ancient people to produce Wisdom Literature. This type of material came out of pagan cultures as well, and often represents efforts to explain the course of human events within the structure of pagan religion.<\/p>\n<p>Several ancient works similar to the OT book of Job are known from ancient cultures. A Sumerian book exists that does not compare with the biblical book, either in literary scope or depth of feeling. It depicts the plight of a young man whose sorrow was turned to joy as a result of extended pleading to his personal deity. According to Sumerian thought, the gods were responsible for evil as well as good. Only placation of some kind could prevent the evil they might do. There is no attempt to philosophize or expound the problem of the presence of evil in the world.<\/p>\n<p>A Babylonian book, commonly titled <em>I Will Praise the Lord of Wisdom,<\/em> is philosophically similar to the Sumerian <em>Job.<\/em> In the work the writer describes his suffering in vivid terminology. No one can help him. He wonders whether the ritual obligations of his pagan religion really are pleasing to a god. An emissary of the god Marduk appears to him in a dream and relieves his suffering. The work ends with a section of praise to Marduk in which occurs the affirmation that the offerings he gave the gods served to gladden the hearts of the gods.<\/p>\n<p>Another work, “A Dialogue about Human Misery,” is also similar to the biblical book of Job. It struggles with the fact that worship of the deities seems to make no difference in the quality of one’s life. A figure in this work reminds the sufferer that the ways of the gods are difficult to understand, and man is naturally perverse. The sufferer appeals to the gods, but the dialogue ends at that point with no resolution to the problem.<\/p>\n<p>These literary works are not comparable to the OT book of Job theologically or philosophically. They offer only a fatalistic outlook on life and understand life to be governed by the capricious will of the gods. However, these documents, which date variously between the second and first millennia <span>BC<\/span>, may provide us with the literary ground from which the book of Job sprang. That is, the book of Job may present the inspired answer to the deep questions that were being considered at this time in history. Thus, this type of literature may argue for an early date for the book of Job.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The question of the central purpose of the book of Job has been a serious one in biblical scholarship for ages. It is difficult to assert that the purpose of the book is to present the solution to the problem of evil, for at the very point where an answer is expected, God asks questions instead of giving answers.<\/p>\n<p>Some have suggested that the central purpose is to answer the question “Why do the righteous suffer?” It is true that the book has much to do with this question, but it too presents various problems. When one comes to the end of the book, he or she has only the words of the comforters and the statements of Elihu relating to that question—not a great deal at all. Then one may wonder why we were given the long dialogues with their record of Job’s internal struggles. When God speaks from the whirlwind, we find no concern to explain why the righteous suffer. Job is simply led to accept his place in the universe.<\/p>\n<p>It seems best to adopt another approach to the book. In attempting to find the central theme of any literary work, one should look to the prologue and the epilogue. In the prologue one can see what the author intends to do, and in the epilogue the reader will find the author’s understanding of what the author actually has done.<\/p>\n<p>In the prologue of Job, the author deftly establishes an atmosphere of suspense. We are told of Job’s perfect moral character. Then Satan taunts, “Take away everything he has, and he will surely curse you to your face!” (1:11, <span>nlt<\/span>). We wonder whether Job will curse God and thus deny his faith, but then we hear his great affirmation of trust: “The <span>Lord<\/span> gave me everything I had, and the <span>Lord<\/span> has taken it away. Praise the name of the <span>Lord<\/span>!” (v 21).<\/p>\n<p>The writer then sets up another suspenseful situation when Satan proposes to afflict Job. To this trial is added the discouraging words of Job’s wife: “Curse God and die.” Again we wonder whether this trial will destroy Job’s faith. The suspense is broken when we read that “in all this, Job said nothing wrong” (2:10).<\/p>\n<p>The writer then introduces Job’s friends into the narrative. We are told that they remained silent for seven days. We wonder what is going on in Job’s mind. Is he still the man of staunch faith, or is his trust being eroded as the disease eats at his flesh? When Job speaks and curses the day of his birth, the suspense becomes intense. The writer has raised a question in our minds: Will Job’s faith remain secure?<\/p>\n<p>At times we think it will. Job makes several great affirmations of faith. He states that God will vindicate him. One of the greatest affirmations of the book occurs in 19:25-27 (<span>nlt<\/span>): “But as for me, I know that my Redeemer lives, and that he will stand upon the earth at last. And after my body has decayed, yet in my body I will see God! I will see him for myself. Yes, I will see him with my own eyes. I am overwhelmed at the thought!” At other times Job expresses deep doubts about God’s orderly control of the universe. The suspense continues. Throughout the dialogues we trace the pattern of Job’s struggle. It is an emotional struggle in which Job speaks from the depths of despair and the heights of triumphant faith.<\/p>\n<p>In the epilogue the suspense is resolved. Job’s trials have not destroyed or even eroded his faith. He emerges triumphant, with a humble faith. He can finally say to God, “I know that you can do anything, and no one can stop you. You ask, ‘Who is this that questions my wisdom with such ignorance?’ It is I. And I was talking about things I did not understand, things far too wonderful for me” (42:2-3, <span>nlt<\/span>).<\/p>\n<p>The purpose of the writer is clear. At the outset he has raised the question “Will Job’s faith endure in spite of trial?” The dialogues have heightened the suspense, and the epilogue resolves it. Job has remained faithful to God in the midst of his suffering. We learn that Job’s faith is genuine.<\/p>\n<p>The book of Job, therefore, is a treatise on faith and the role that suffering plays in faith. The book of Job teaches that the truly righteous person will remain faithful to God in spite of the seeming delay of God’s justice. He may not be able to comprehend all that God does in history, but his faith in God’s good plan and wise providence will remain secure. This aspect of faith is one facet of the total spectrum of faith in the Bible. It does not allow for works but is totally dependent on God.<\/p>\n<p>The same relationship between faith and suffering may be found in the NT as well. In James 1:12 trials and faithfulness are woven together in the word “Blessed is the man who endures trial, for when he has stood the test he will receive the crown of life which God has promised to those who love him” (<span>rsv<\/span>; see also 1 Pt 1:3-7). According to these passages, trials provide the test of faith and thus reveal whether one’s faith is true or false. Faith that is not true will not stand the test of suffering (Mt 13:20-21). The book of Job connects faith and trials; it portrays the nature of a genuine faith, a faith unbroken by suffering.<\/p>\n<p>There are other principles in this rich book. It teaches that sin brings punishment. There is truth in the words of the comforters that is corroborated by Scripture. Yet this is but a small part of the role of suffering in life. The book also teaches that suffering has a didactic function, for it is chastening from the Almighty. In the section in which God speaks from the whirlwind, we learn that suffering is part of the structure of things and that we must submit to the wisdom of the Creator. In this section God reveals himself personally. Job could say, “I had heard about you before, but now I have seen you with my own eyes” (42:5, <span>nlt<\/span>). When we experience trials, we need a God who is near much more than a philosophical treatise on the problem of evil. Another emphasis is the role of suffering in producing true righteousness. While Job was depicted as a righteous man at the beginning of the book, his righteousness lacked what suffering could give it. At the end of the book, Job is a more humble man, one who sees his role in the universe and who has submitted to the wisdom of God.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Prologue (1:1–2:13)<\/h5>\n<p>This section of the book describes the events that led to the suffering of Job. He is pictured at the outset as a man of wealth with a family for whom he cared deeply.<\/p>\n<p>In a dramatic scene set in heaven, Satan appears and is asked by the Lord, “Have you noticed my servant Job? He is the finest man in all the earth—a man of complete integrity. He fears God and will have nothing to do with evil” (1:8, <span>nlt<\/span>). Satan’s reply is “But take away everything he has, and he will surely curse you to your face!” (v 11). There follows the first of Job’s great calamities, the loss of his family and his possessions.<\/p>\n<p>Another encounter between the Lord and Satan leads to the physical suffering of Job. It is this loathsome disease that provides the context for the dialogues that follow. In all of this the writer is careful to tell us that Job did not sin. He has resisted his wife’s plea to curse God. He has resisted the temptation to forsake God because of the loss of his children. But suddenly the placid picture ends with dialogues as we listen to Job’s complaints. We wonder, has Job given up his faith in God?<\/p>\n<p>Three of Job’s friends have come to comfort him. They sit silent in his presence for seven days, reluctant to speak. After the period of silence they begin their dialogues with Job.<\/p>\n<h5>The Dialogues (3:1–31:40)<\/h5>\n<h6>The First Cycle (3:1–14:22)<\/h6>\n<p>Job’s complaint, recorded in chapter 3, questions the wisdom of God in allowing him to be born. He wonders why life was given to one whose lot in life is to suffer.<\/p>\n<p>Eliphaz is the first of Job’s friends to speak. A polite man on the surface, he is heartless underneath. His answer is that Job must have sinned—why else would he be suffering so (4:7-11)? Eliphaz clearly believes that Job’s questioning represents a negative attitude toward God. He appeals to Job to trust in the Lord (4:8) and give up his vexation toward God, since his anger will lead only to ruin (5:2). He sees a positive element in suffering, for he affirms that it is chastening from the Almighty (v 17).<\/p>\n<p>Job responds by pointing out that his vexation is warranted in view of the terrible suffering he is enduring (6:1-7). He also complains that Eliphaz is in the wrong in not showing him kindness, likening him to a wadi in the desert that offers no water in the hot, dry season (vv 14-23).<\/p>\n<p>The next comforter, Bildad, is even more heartless than Eliphaz. He, too, repeats the accusation that Job has sinned. His pitiless attitude is evident in his reference to Job’s children, blaming their deaths on probable sin in their lives (8:4).<\/p>\n<p>Bildad, like Eliphaz, appeals to Job to turn to God (8:5), assuring him that God will surely respond (v 6). He pictures Job’s misfortunes as the result of turning from God (vv 11-19) but assures him that God will not reject a blameless man (v 20).<\/p>\n<p>Job’s response to Bildad begins with a poignant question: “How can a person be declared innocent in the eyes of God?” (9:2, <span>nlt<\/span>). This question is followed by an eloquent statement in which Job pictures the magnitude of God’s power as seen in the universe (vv 3-12). Job stands before the mighty God completely helpless to withstand his power. He protests that he cannot contend with such a God, nor protest his innocence before him, for he is too powerful to oppose.<\/p>\n<p>Job also complains that he cannot gain a fair hearing from God because God believes him guilty. The fact that God has punished him with his affliction proves that he does not regard him as innocent (9:14-24). Job continues his response and again questions God’s wisdom in bringing him into existence (10:18-22).<\/p>\n<p>The next to speak is Zophar. He also accuses Job of sin (11:4-6). In an insulting statement he says that God “knows those who are false, and he takes note of all their sins. An empty-headed person won’t become wise any more than a wild donkey can bear human offspring” (vv 11-12, <span>nlt<\/span>).<\/p>\n<p>Job’s anger is kindled by Zophar’s insulting accusations (12:2-3), and he calls on God to withdraw his hand from him and demands that God speak (13:20-28).<\/p>\n<h6>The Second Cycle (15:1–21:34)<\/h6>\n<p>The second cycle of discourses continues in the same pattern as the first. Eliphaz, Bildad, and Zophar continue their accusations, attributing Job’s misfortune to sin in his life. But as the narrative continues, the speakers begin to become more involved in their own assertions, and they no longer answer each other’s arguments as directly as they did in the first series of dialogues.<\/p>\n<h6>The Third Cycle (22:1–31:40)<\/h6>\n<p>In the third series of dialogues only Eliphaz and Bildad speak. The accusations of sin in Job become even more pointed and cruel. Eliphaz says, “It [your suffering] is because of your wickedness! Your guilt has no limit!” (22:5, <span>nlt<\/span>). This third dialogue is unusual in that Job speaks more than he does in the others. While Bildad’s argument extends for only six verses, Job’s reply goes on for six chapters (chs 26–31).<\/p>\n<p>Chapter 31 is an important one. In it Job protests his innocence. It is a chapter in which Job’s sincerity cannot be doubted. He affirms that he has been morally pure (vv 1-4), he has not been deceitful (vv 5-8), he has not been guilty of adultery (vv 9-12), he has concern for others (vv 13-23), he has not trusted in wealth (vv 24-28). He concludes with a general affirmation of his innocence (vv 29-40).<\/p>\n<p>A pattern begins to develop. Job gradually moves away from his friends in the discussion. They become more insistent on sin as the cause of his misfortunes, and Job more firmly asserts his innocence. The writer of the book deftly weaves the account so that the reader can find little that is unorthodox in the statements of the friends. Yet while we may agree with their words, we cannot approve their attitudes. It is true that sin brings punishment, but the friends emphasize only that. The next friend, Elihu, will point out another function of suffering.<\/p>\n<p>We hear the ring of truth in Job’s protestations of innocence. But if we believe Job and also believe the comforters, we have the same dilemma as Job. We do not know where the truth lies. We do not know why Job is suffering.<\/p>\n<h5>The Speech of Elihu (32:1–37:24)<\/h5>\n<p>Elihu is a young man who listens to Job and to his fellow comforters with growing impatience (32:3). He is overly sensitive about his youth (vv 6-22), but when he speaks, he reveals an understanding of suffering that is more mature than that of his companions.<\/p>\n<p>Elihu emphasizes the fact that God speaks in many ways and that suffering is chastening (33:19), which reveals the goodness of God (vv 29-33). While this thought was found in Eliphaz’s first speech (5:17), it is given greater prominence by Elihu, who emphasizes a dimension of suffering that reveals the love of God. But still one feels that the whole answer has not been given. Another dimension follows in the words of God.<\/p>\n<h5>The Voice from the Whirlwind and Job’s Response (38:1–42:6)<\/h5>\n<p>God speaks in this section. He poses one question after another to Job, all having to do with some aspect of the Creation. God asks, “Where were you when I laid the foundations of the earth?” Then, in a note of sarcasm, he adds, “Tell me, if you know so much” (38:4, <span>nlt<\/span>).<\/p>\n<p>God refers to the seas and asks Job who made the ocean basins (38:8-11). He pictures the rising dawn and asks Job, “Have you ever commanded the morning to appear and caused the dawn to rise in the east?” (v 12, <span>nlt<\/span>). Further questions relate to light (vv 19-21), snow (vv 22-24), rain (vv 25-30), the constellations (vv 31-33), storms (vv 34-38), and animals (38:39–39:30). Job is made to realize the vastness of God’s power as revealed in the Creation. Job must have felt rather small and insignificant as he contemplated God’s might.<\/p>\n<p>But the questions are meant to accomplish more than to make Job feel small. They are meant to make him feel ashamed of his presumption as well. The sarcasm in this section is particularly biting, and one can imagine Job sinking deeper into the ash heap with each question. In the section dealing with light (38:19-21, <span>nlt<\/span>), the questions “Where does the light come from, and where does the darkness go? Can you take it to its home? Do you know how to get there?” are followed by “But of course you know all this! For you were born before it was all created, and you are so very experienced!” And in the section dealing with the constellations God asks Job, “Can you hold back the movements of the stars? Are you able to restrain the Pleiades or Orion?” (v 31).<\/p>\n<p>Job has been somewhat brash in his statements to God in the dialogues. He has demanded that God speak to him (13:22), and has accused God of injustice (19:6-7; 24:1; 27:2). Now, as he is reminded of the power of the Almighty, Job begins to recognize his proper place in the universe.<\/p>\n<p>The crucial questions in this long series are those in 40:15–41:34. Here, in an unusual sequence, God draws Job’s attention to behemoth (40:15) and leviathan (41:1). While some scholars see these as mythical figures, it is most probable that these, like the others cited throughout this section, are literary depictions of ordinary animals known for their great size and strength. It is suggested by many scholars that behemoth is the hippopotamus and leviathan the crocodile. The contexts in which these animals are described seem to support this. These references to two powerful animals end the section in which the voice of God speaks from the whirlwind. It is a section filled with suspense. At the end of it, the reader finds that Job has learned his lesson (42:1-3).<\/p>\n<p>There is an important reason for these questions that came to Job with such insistent force. Job has been led to see that he does not control the universe—God does. Job is forced to face the power of God and learn that he is only part of this vast structure that reflects God’s almighty power. By demanding that God speak to him, Job was attempting to control God. By implying that God was unjust, he was making a judgment on God, thus making himself equal, if not superior, to God. God demands that Job face the power displayed in the universe and repeat his petulant words. Job wanted a God he could control; God demands submission. Job wanted a world run his way; God created a world to be run his way. Job had manufactured an illusory God, one who should obey his own whims. By recognizing God’s sovereign control in this world, he is led to see that suffering has a purpose. Job may not recognize that purpose, but it is part of the creation of the Almighty. It is no wonder that Job begins to enter into a settled peace and acknowledge God’s sovereignty (42:5-6).<\/p>\n<p>This section of questions is followed by a poignant response from Job. He confesses God’s might (42:2). He admits that he did not fully understand things too wonderful for him (v 3), and he repents in dust and ashes (v 6).<\/p>\n<h5>The Epilogue (42:7-17)<\/h5>\n<p>The final part of the book begins with a denunciation of Job’s comforters. They are condemned because they did not speak that which was right (42:7). This seemed most unusual, since their words have seemed quite orthodox. Yet, in the final analysis, they did not say what was right because their answer to the problem of suffering was only a partial answer, and because it was partial, it was dangerous. It caricatured God as an austere being who used suffering only to punish sin. It did not allow room for the loving hand of God in suffering, as did Elihu’s answer to the problem.<\/p>\n<p>While Job said some things about God that were harsh, he was not berated. In fact, the text says that Job spoke of God that which was right (42:8). This evidently refers to Job’s concluding words in 42:1-6, where, purified by suffering, he humbly yielded himself to God’s sovereign will.<\/p>\n<p><em>See also<\/em> Job (Person) #2; Wisdom; Wisdom Literature.<\/p>","summary_ro":"JOB, Book of Old Testament book belonging to the scriptural category called the Writings. Preview • Author • Date • Background • Purpose and Theological Teaching • Content Author The question of the authorship of the book of Job is a difficult one. The difficulty is compounded not only by the lack of ascription of authorship to any individual but also by the structure of the book which, according to some scholars, is a composite consisting of several literary works. Some scholars who think th...","summary_en":"JOB, Book of Old Testament book belonging to the scriptural category called the Writings. Preview • Author • Date • Background • Purpose and Theological Teaching • Content Author The question of the authorship of the book of Job is a difficult one. The difficulty is compounded not only by the lack of ascription of authorship to any individual but also by the structure of the book which, according to some scholars, is a composite consisting of several literary works. Some scholars who think th...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48400,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:1","title_en":"Study Note: Iov 3:1","content_ro":"<p><strong>3:1-26<\/strong> Job’s outburst did not mean that his integrity had cracked under the strain (42:7-8; Jas 5:11). Elijah and Jeremiah, both godly men, used the same hyperbolic language (1 Kgs 19:4; Jer 20:14-18).<\/p>","content_en":"<p><strong>3:1-26<\/strong> Job’s outburst did not mean that his integrity had cracked under the strain (42:7-8; Jas 5:11). Elijah and Jeremiah, both godly men, used the same hyperbolic language (1 Kgs 19:4; Jer 20:14-18).<\/p>","summary_ro":"3:1-26 Job’s outburst did not mean that his integrity had cracked under the strain (42:7-8; Jas 5:11). Elijah and Jeremiah, both godly men, used the same hyperbolic language (1 Kgs 19:4; Jer 20:14-18).","summary_en":"3:1-26 Job’s outburst did not mean that his integrity had cracked under the strain (42:7-8; Jas 5:11). Elijah and Jeremiah, both godly men, used the same hyperbolic language (1 Kgs 19:4; Jer 20:14-18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48401,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:1","title_en":"Study Note: Iov 3:1","content_ro":"<p><strong>3:1-10<\/strong> <em>Job spoke<\/em> and thus put at risk his refusal to sin with his mouth (1:21; 2:10). • Job <em>cursed the day of his birth<\/em> in great detail. However, his words sound more like pitiful complaints. Job didn’t curse God as his creator, but he lamented the conditions of his existence.<\/p>","content_en":"<p><strong>3:1-10<\/strong> <em>Job spoke<\/em> and thus put at risk his refusal to sin with his mouth (1:21; 2:10). • Job <em>cursed the day of his birth<\/em> in great detail. However, his words sound more like pitiful complaints. Job didn’t curse God as his creator, but he lamented the conditions of his existence.<\/p>","summary_ro":"3:1-10 Job spoke and thus put at risk his refusal to sin with his mouth (1:21; 2:10). • Job cursed the day of his birth in great detail. However, his words sound more like pitiful complaints. Job didn’t curse God as his creator, but he lamented the conditions of his existence.","summary_en":"3:1-10 Job spoke and thus put at risk his refusal to sin with his mouth (1:21; 2:10). • Job cursed the day of his birth in great detail. However, his words sound more like pitiful complaints. Job didn’t curse God as his creator, but he lamented the conditions of his existence.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76026,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:1","title_en":"Study Note: Iov 3:1","content_ro":"<p><strong>3:1-26<\/strong> Job’s outburst did not mean that his integrity had cracked under the strain (42:7-8; Jas 5:11). Elijah and Jeremiah, both godly men, used the same hyperbolic language (1 Kgs 19:4; Jer 20:14-18).<\/p>","content_en":"<p><strong>3:1-26<\/strong> Job’s outburst did not mean that his integrity had cracked under the strain (42:7-8; Jas 5:11). Elijah and Jeremiah, both godly men, used the same hyperbolic language (1 Kgs 19:4; Jer 20:14-18).<\/p>","summary_ro":"3:1-26 Job’s outburst did not mean that his integrity had cracked under the strain (42:7-8; Jas 5:11). Elijah and Jeremiah, both godly men, used the same hyperbolic language (1 Kgs 19:4; Jer 20:14-18).","summary_en":"3:1-26 Job’s outburst did not mean that his integrity had cracked under the strain (42:7-8; Jas 5:11). Elijah and Jeremiah, both godly men, used the same hyperbolic language (1 Kgs 19:4; Jer 20:14-18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76027,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:1","title_en":"Study Note: Iov 3:1","content_ro":"<p><strong>3:1-10<\/strong> <em>Job spoke<\/em> and thus put at risk his refusal to sin with his mouth (1:21; 2:10). • Job <em>cursed the day of his birth<\/em> in great detail. However, his words sound more like pitiful complaints. Job didn’t curse God as his creator, but he lamented the conditions of his existence.<\/p>","content_en":"<p><strong>3:1-10<\/strong> <em>Job spoke<\/em> and thus put at risk his refusal to sin with his mouth (1:21; 2:10). • Job <em>cursed the day of his birth<\/em> in great detail. However, his words sound more like pitiful complaints. Job didn’t curse God as his creator, but he lamented the conditions of his existence.<\/p>","summary_ro":"3:1-10 Job spoke and thus put at risk his refusal to sin with his mouth (1:21; 2:10). • Job cursed the day of his birth in great detail. However, his words sound more like pitiful complaints. Job didn’t curse God as his creator, but he lamented the conditions of his existence.","summary_en":"3:1-10 Job spoke and thus put at risk his refusal to sin with his mouth (1:21; 2:10). • Job cursed the day of his birth in great detail. However, his words sound more like pitiful complaints. Job didn’t curse God as his creator, but he lamented the conditions of his existence.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103652,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:1","title_en":"Study Note: Iov 3:1","content_ro":"<p><strong>3:1-26<\/strong> Job’s outburst did not mean that his integrity had cracked under the strain (42:7-8; Jas 5:11). Elijah and Jeremiah, both godly men, used the same hyperbolic language (1 Kgs 19:4; Jer 20:14-18).<\/p>","content_en":"<p><strong>3:1-26<\/strong> Job’s outburst did not mean that his integrity had cracked under the strain (42:7-8; Jas 5:11). Elijah and Jeremiah, both godly men, used the same hyperbolic language (1 Kgs 19:4; Jer 20:14-18).<\/p>","summary_ro":"3:1-26 Job’s outburst did not mean that his integrity had cracked under the strain (42:7-8; Jas 5:11). Elijah and Jeremiah, both godly men, used the same hyperbolic language (1 Kgs 19:4; Jer 20:14-18).","summary_en":"3:1-26 Job’s outburst did not mean that his integrity had cracked under the strain (42:7-8; Jas 5:11). Elijah and Jeremiah, both godly men, used the same hyperbolic language (1 Kgs 19:4; Jer 20:14-18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103653,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:1","title_en":"Study Note: Iov 3:1","content_ro":"<p><strong>3:1-10<\/strong> <em>Job spoke<\/em> and thus put at risk his refusal to sin with his mouth (1:21; 2:10). • Job <em>cursed the day of his birth<\/em> in great detail. However, his words sound more like pitiful complaints. Job didn’t curse God as his creator, but he lamented the conditions of his existence.<\/p>","content_en":"<p><strong>3:1-10<\/strong> <em>Job spoke<\/em> and thus put at risk his refusal to sin with his mouth (1:21; 2:10). • Job <em>cursed the day of his birth<\/em> in great detail. However, his words sound more like pitiful complaints. Job didn’t curse God as his creator, but he lamented the conditions of his existence.<\/p>","summary_ro":"3:1-10 Job spoke and thus put at risk his refusal to sin with his mouth (1:21; 2:10). • Job cursed the day of his birth in great detail. However, his words sound more like pitiful complaints. Job didn’t curse God as his creator, but he lamented the conditions of his existence.","summary_en":"3:1-10 Job spoke and thus put at risk his refusal to sin with his mouth (1:21; 2:10). • Job cursed the day of his birth in great detail. However, his words sound more like pitiful complaints. Job didn’t curse God as his creator, but he lamented the conditions of his existence.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131278,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:1","title_en":"Study Note: Iov 3:1","content_ro":"<p><strong>3:1-26<\/strong> Job’s outburst did not mean that his integrity had cracked under the strain (42:7-8; Jas 5:11). Elijah and Jeremiah, both godly men, used the same hyperbolic language (1 Kgs 19:4; Jer 20:14-18).<\/p>","content_en":"<p><strong>3:1-26<\/strong> Job’s outburst did not mean that his integrity had cracked under the strain (42:7-8; Jas 5:11). Elijah and Jeremiah, both godly men, used the same hyperbolic language (1 Kgs 19:4; Jer 20:14-18).<\/p>","summary_ro":"3:1-26 Job’s outburst did not mean that his integrity had cracked under the strain (42:7-8; Jas 5:11). Elijah and Jeremiah, both godly men, used the same hyperbolic language (1 Kgs 19:4; Jer 20:14-18).","summary_en":"3:1-26 Job’s outburst did not mean that his integrity had cracked under the strain (42:7-8; Jas 5:11). Elijah and Jeremiah, both godly men, used the same hyperbolic language (1 Kgs 19:4; Jer 20:14-18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131279,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:1","title_en":"Study Note: Iov 3:1","content_ro":"<p><strong>3:1-10<\/strong> <em>Job spoke<\/em> and thus put at risk his refusal to sin with his mouth (1:21; 2:10). • Job <em>cursed the day of his birth<\/em> in great detail. However, his words sound more like pitiful complaints. Job didn’t curse God as his creator, but he lamented the conditions of his existence.<\/p>","content_en":"<p><strong>3:1-10<\/strong> <em>Job spoke<\/em> and thus put at risk his refusal to sin with his mouth (1:21; 2:10). • Job <em>cursed the day of his birth<\/em> in great detail. However, his words sound more like pitiful complaints. Job didn’t curse God as his creator, but he lamented the conditions of his existence.<\/p>","summary_ro":"3:1-10 Job spoke and thus put at risk his refusal to sin with his mouth (1:21; 2:10). • Job cursed the day of his birth in great detail. However, his words sound more like pitiful complaints. Job didn’t curse God as his creator, but he lamented the conditions of his existence.","summary_en":"3:1-10 Job spoke and thus put at risk his refusal to sin with his mouth (1:21; 2:10). • Job cursed the day of his birth in great detail. However, his words sound more like pitiful complaints. Job didn’t curse God as his creator, but he lamented the conditions of his existence.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62349,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Complaints","title_en":"Complaints","content_ro":"<h3>Complaints<\/h3>\n<p>The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8).<\/p>\n<p>Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindicate himself, but God upheld Job’s innocence. In a gracious but firm act of self-revelation, God rebuked Job for his overreaching self-defense and implied criticism of God’s fairness. God shifted Job’s focus away from his troubles and toward God himself (Job 38–41).<\/p>\n<p>Scripture admonishes us to rejoice and give thanks in all situations (Eph 5:20; Phil 4:4; 1 Thes 5:16-18). It also calls us to endure through suffering and to persist in prayer (Jas 5:10-18). If we do want to complain in prayer, we should follow the pattern of the psalms, which lead us past ourselves and back to God (see, e.g., Ps 13). Job’s positive example (Jas 5:11) is not so much in how he responded to his troubles or to his comforters but in how he responded to God (Job 40:3-5; 42:1-6). In the midst of difficult and confusing situations that may precipitate a desire to complain, we can still acknowledge the sovereignty and goodness of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:13-14; Exod 16:2-18; Num 14:27-37; 1 Kgs 19:3-18; Job 3:1-26; 6:1–7:21; Pss 38; 39; 44; 73; Jer 20:14-18; Jon 4:1-11; Matt 27:46; John 6:41-59; 1 Cor 10:1-10; Eph 5:20; Phil 2:14-15; Jas 5:9-11<\/p>","content_en":"<h3>Complaints<\/h3>\n<p>The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8).<\/p>\n<p>Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindicate himself, but God upheld Job’s innocence. In a gracious but firm act of self-revelation, God rebuked Job for his overreaching self-defense and implied criticism of God’s fairness. God shifted Job’s focus away from his troubles and toward God himself (Job 38–41).<\/p>\n<p>Scripture admonishes us to rejoice and give thanks in all situations (Eph 5:20; Phil 4:4; 1 Thes 5:16-18). It also calls us to endure through suffering and to persist in prayer (Jas 5:10-18). If we do want to complain in prayer, we should follow the pattern of the psalms, which lead us past ourselves and back to God (see, e.g., Ps 13). Job’s positive example (Jas 5:11) is not so much in how he responded to his troubles or to his comforters but in how he responded to God (Job 40:3-5; 42:1-6). In the midst of difficult and confusing situations that may precipitate a desire to complain, we can still acknowledge the sovereignty and goodness of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:13-14; Exod 16:2-18; Num 14:27-37; 1 Kgs 19:3-18; Job 3:1-26; 6:1–7:21; Pss 38; 39; 44; 73; Jer 20:14-18; Jon 4:1-11; Matt 27:46; John 6:41-59; 1 Cor 10:1-10; Eph 5:20; Phil 2:14-15; Jas 5:9-11<\/p>","summary_ro":"Complaints The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8). Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindic...","summary_en":"Complaints The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8). Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindic...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89975,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Complaints","title_en":"Complaints","content_ro":"<h3>Complaints<\/h3>\n<p>The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8).<\/p>\n<p>Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindicate himself, but God upheld Job’s innocence. In a gracious but firm act of self-revelation, God rebuked Job for his overreaching self-defense and implied criticism of God’s fairness. God shifted Job’s focus away from his troubles and toward God himself (Job 38–41).<\/p>\n<p>Scripture admonishes us to rejoice and give thanks in all situations (Eph 5:20; Phil 4:4; 1 Thes 5:16-18). It also calls us to endure through suffering and to persist in prayer (Jas 5:10-18). If we do want to complain in prayer, we should follow the pattern of the psalms, which lead us past ourselves and back to God (see, e.g., Ps 13). Job’s positive example (Jas 5:11) is not so much in how he responded to his troubles or to his comforters but in how he responded to God (Job 40:3-5; 42:1-6). In the midst of difficult and confusing situations that may precipitate a desire to complain, we can still acknowledge the sovereignty and goodness of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:13-14; Exod 16:2-18; Num 14:27-37; 1 Kgs 19:3-18; Job 3:1-26; 6:1–7:21; Pss 38; 39; 44; 73; Jer 20:14-18; Jon 4:1-11; Matt 27:46; John 6:41-59; 1 Cor 10:1-10; Eph 5:20; Phil 2:14-15; Jas 5:9-11<\/p>","content_en":"<h3>Complaints<\/h3>\n<p>The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8).<\/p>\n<p>Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindicate himself, but God upheld Job’s innocence. In a gracious but firm act of self-revelation, God rebuked Job for his overreaching self-defense and implied criticism of God’s fairness. God shifted Job’s focus away from his troubles and toward God himself (Job 38–41).<\/p>\n<p>Scripture admonishes us to rejoice and give thanks in all situations (Eph 5:20; Phil 4:4; 1 Thes 5:16-18). It also calls us to endure through suffering and to persist in prayer (Jas 5:10-18). If we do want to complain in prayer, we should follow the pattern of the psalms, which lead us past ourselves and back to God (see, e.g., Ps 13). Job’s positive example (Jas 5:11) is not so much in how he responded to his troubles or to his comforters but in how he responded to God (Job 40:3-5; 42:1-6). In the midst of difficult and confusing situations that may precipitate a desire to complain, we can still acknowledge the sovereignty and goodness of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:13-14; Exod 16:2-18; Num 14:27-37; 1 Kgs 19:3-18; Job 3:1-26; 6:1–7:21; Pss 38; 39; 44; 73; Jer 20:14-18; Jon 4:1-11; Matt 27:46; John 6:41-59; 1 Cor 10:1-10; Eph 5:20; Phil 2:14-15; Jas 5:9-11<\/p>","summary_ro":"Complaints The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8). Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindic...","summary_en":"Complaints The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8). Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindic...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117601,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Complaints","title_en":"Complaints","content_ro":"<h3>Complaints<\/h3>\n<p>The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8).<\/p>\n<p>Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindicate himself, but God upheld Job’s innocence. In a gracious but firm act of self-revelation, God rebuked Job for his overreaching self-defense and implied criticism of God’s fairness. God shifted Job’s focus away from his troubles and toward God himself (Job 38–41).<\/p>\n<p>Scripture admonishes us to rejoice and give thanks in all situations (Eph 5:20; Phil 4:4; 1 Thes 5:16-18). It also calls us to endure through suffering and to persist in prayer (Jas 5:10-18). If we do want to complain in prayer, we should follow the pattern of the psalms, which lead us past ourselves and back to God (see, e.g., Ps 13). Job’s positive example (Jas 5:11) is not so much in how he responded to his troubles or to his comforters but in how he responded to God (Job 40:3-5; 42:1-6). In the midst of difficult and confusing situations that may precipitate a desire to complain, we can still acknowledge the sovereignty and goodness of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:13-14; Exod 16:2-18; Num 14:27-37; 1 Kgs 19:3-18; Job 3:1-26; 6:1–7:21; Pss 38; 39; 44; 73; Jer 20:14-18; Jon 4:1-11; Matt 27:46; John 6:41-59; 1 Cor 10:1-10; Eph 5:20; Phil 2:14-15; Jas 5:9-11<\/p>","content_en":"<h3>Complaints<\/h3>\n<p>The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8).<\/p>\n<p>Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindicate himself, but God upheld Job’s innocence. In a gracious but firm act of self-revelation, God rebuked Job for his overreaching self-defense and implied criticism of God’s fairness. God shifted Job’s focus away from his troubles and toward God himself (Job 38–41).<\/p>\n<p>Scripture admonishes us to rejoice and give thanks in all situations (Eph 5:20; Phil 4:4; 1 Thes 5:16-18). It also calls us to endure through suffering and to persist in prayer (Jas 5:10-18). If we do want to complain in prayer, we should follow the pattern of the psalms, which lead us past ourselves and back to God (see, e.g., Ps 13). Job’s positive example (Jas 5:11) is not so much in how he responded to his troubles or to his comforters but in how he responded to God (Job 40:3-5; 42:1-6). In the midst of difficult and confusing situations that may precipitate a desire to complain, we can still acknowledge the sovereignty and goodness of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:13-14; Exod 16:2-18; Num 14:27-37; 1 Kgs 19:3-18; Job 3:1-26; 6:1–7:21; Pss 38; 39; 44; 73; Jer 20:14-18; Jon 4:1-11; Matt 27:46; John 6:41-59; 1 Cor 10:1-10; Eph 5:20; Phil 2:14-15; Jas 5:9-11<\/p>","summary_ro":"Complaints The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8). Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindic...","summary_en":"Complaints The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8). Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindic...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145227,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Complaints","title_en":"Complaints","content_ro":"<h3>Complaints<\/h3>\n<p>The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8).<\/p>\n<p>Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindicate himself, but God upheld Job’s innocence. In a gracious but firm act of self-revelation, God rebuked Job for his overreaching self-defense and implied criticism of God’s fairness. God shifted Job’s focus away from his troubles and toward God himself (Job 38–41).<\/p>\n<p>Scripture admonishes us to rejoice and give thanks in all situations (Eph 5:20; Phil 4:4; 1 Thes 5:16-18). It also calls us to endure through suffering and to persist in prayer (Jas 5:10-18). If we do want to complain in prayer, we should follow the pattern of the psalms, which lead us past ourselves and back to God (see, e.g., Ps 13). Job’s positive example (Jas 5:11) is not so much in how he responded to his troubles or to his comforters but in how he responded to God (Job 40:3-5; 42:1-6). In the midst of difficult and confusing situations that may precipitate a desire to complain, we can still acknowledge the sovereignty and goodness of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:13-14; Exod 16:2-18; Num 14:27-37; 1 Kgs 19:3-18; Job 3:1-26; 6:1–7:21; Pss 38; 39; 44; 73; Jer 20:14-18; Jon 4:1-11; Matt 27:46; John 6:41-59; 1 Cor 10:1-10; Eph 5:20; Phil 2:14-15; Jas 5:9-11<\/p>","content_en":"<h3>Complaints<\/h3>\n<p>The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8).<\/p>\n<p>Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindicate himself, but God upheld Job’s innocence. In a gracious but firm act of self-revelation, God rebuked Job for his overreaching self-defense and implied criticism of God’s fairness. God shifted Job’s focus away from his troubles and toward God himself (Job 38–41).<\/p>\n<p>Scripture admonishes us to rejoice and give thanks in all situations (Eph 5:20; Phil 4:4; 1 Thes 5:16-18). It also calls us to endure through suffering and to persist in prayer (Jas 5:10-18). If we do want to complain in prayer, we should follow the pattern of the psalms, which lead us past ourselves and back to God (see, e.g., Ps 13). Job’s positive example (Jas 5:11) is not so much in how he responded to his troubles or to his comforters but in how he responded to God (Job 40:3-5; 42:1-6). In the midst of difficult and confusing situations that may precipitate a desire to complain, we can still acknowledge the sovereignty and goodness of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:13-14; Exod 16:2-18; Num 14:27-37; 1 Kgs 19:3-18; Job 3:1-26; 6:1–7:21; Pss 38; 39; 44; 73; Jer 20:14-18; Jon 4:1-11; Matt 27:46; John 6:41-59; 1 Cor 10:1-10; Eph 5:20; Phil 2:14-15; Jas 5:9-11<\/p>","summary_ro":"Complaints The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8). Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindic...","summary_en":"Complaints The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8). Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindic...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":63264,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90890,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118516,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146142,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":8647,"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":63193,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90819,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118445,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146071,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":7044,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Color","title_en":"Color","content_ro":"<h3>COLOR<\/h3>\n<p>The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages.<\/p>\n<p>The word most frequently translated “colour” in the <span>kjv<\/span> literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the <span>rsv<\/span>. Other words translated as “color” in the <span>rsv<\/span> refer to facial appearance (Dn 5:6-10; 7:28), fabrics of variegated colors (Prv 7:16; Ez 17:3; 27:24), stones (1 Chr 29:2), and breastplates (Rv 9:17). Joseph’s “coat of many colours” (Gn 37:3, <span>kjv<\/span>) and Tamar’s “garment of divers colours” (2 Sm 13:18-19, <span>kjv<\/span>) were either long-sleeved robes or richly ornamented tunics that served as a mark of preferred status.<\/p>\n<p>In the NT, a word that means “pretense” is used archaically in Acts 27:30 and was interpreted as “colour” by the <span>kjv<\/span> translators. They also added the word “colour” to Revelation 17:4, evidently to clarify the meaning.<\/p>\n<p>Though many colors are mentioned in the Bible, colors are not particularly singled out for emphasis. Natural colors are seldom mentioned in descriptions. Colors that appear frequently and that are most carefully differentiated are manufactured colors, especially dyes.<\/p>\n<p class=\"h2\" id=\"ColorsMentionedintheBible\">Colors Mentioned in the Bible<\/p>\n<p>Because the Hebrews perceived color differently than we do in Western culture, it is sometimes difficult to translate precisely the various Hebrew words denoting colors. Thus there is often a wide variation in translations of such words in English Bibles. To provide a base for comparison, this article will follow the <span>rsv<\/span> except as noted.<\/p>\n<p>Colors mentioned most often in the OT and NT are the following:<\/p>\n<p>“Black” is the translation of five words in the OT and one in the NT, expressing varying degrees of darkness. The words describe the color of lambs (Gn 30:32-33, 35, 40), hair (Lv 13:31, 37; Sg 5:11; Mt 5:36), skin (Jb 30:30), horses (Zec 6:2, 6; Rv 6:5), the sky (1 Kgs 18:45; Is 50:3; Jer 4:28), the day (Jb 3:5; Mi 3:6), the darkened sun (Rv 6:12), and an invading army (Jl 2:2). Job’s “blackness” (Jb 30:28) has been understood as disease or sadness.<\/p>\n<p>“Blue” probably refers to a blue-purple dye obtained from Mediterranean mollusks. A popular color, it was considered less desirable in antiquity than “royal” purple. Both dyes were produced in Tyre, which at one time had a monopoly on the manufacture of blue and purple dye (2 Chr 2:7, 14; Ez 27:24). Ships of Tyre had awnings of blue and purple (Ez 27:7). Blue was used in the tabernacle fabrics (Ex 26:1; Nm 4:6-9), the priests’ garments (Ex 28:5-6), in Solomon’s temple (2 Chr 2:7, 14), and in the Persian court (Est 1:6; 8:15). Blue is not mentioned in the NT.<\/p>\n<p>“Crimson” is the English translation of three different Hebrew words. This red color of varying shades was derived from certain insects. The word describes certain fabrics in Solomon’s temple (2 Chr 2:7, 14; 3:14) and was used figuratively to describe sin (Is 1:18). The word translated “crimsoned” to describe garments from Bozrah (63:1) probably means “vivid colors” rather than a specific hue.<\/p>\n<p>“Gray,” a color found only in the OT, is used exclusively to describe old age—as in gray hair or gray-headed (Gn 42:38; 44:29-31; Dt 32:25; 1 Sm 12:2; 1 Kgs 2:6, 9; Jb 15:10; Ps 71:18; Prv 20:29; Is 46:4; Hos 7:9). A different word used to describe dappled gray horses (Zec 6:3) probably means “spotted” or “speckled.”<\/p>\n<p>“Green” translates seven words in the OT and two in the NT. Most of the words refer to vegetation and are descriptive of the fresh or moist condition of plants rather than their color. The following are described as “green”: plants (Gn 1:30), trees (1 Kgs 14:23), branches (Jb 15:32), pastures (Ps 23:2; Jl 2:22), herbs (Ps 37:2), olive trees (Ps 52:8; Jer 11:16), thorns (Ps 58:9), leaves (Jer 17:8), grass (Mk 6:39; Rv 8:7), and wood (Lk 23:31). In addition to various plants, a dove’s wing (Ps 68:13), a couch (Sg 1:16), and a righteous person (Ps 92:14) are also described as “green.” Idolatrous worship practices took place under “every green tree” (Dt 12:2; 2 Kgs 16:4; Is 57:5; Jer 2:20; Ez 6:13), although the word actually describes the luxurious growth of the leaves rather than their color.<\/p>\n<p>Another word, “greenish,” is derived from one of the OT words for “green” and refers to disease (Lv 13:49) and fungus that forms on the walls of houses (14:37).<\/p>\n<p>“Purple” was the most highly valued dye in the ancient world. Encompassing shades varying from actual purple to red, it was obtained from mollusks of the Gastropoda class. The first people to use the dye were perhaps the ancient Phoenicians, whose name may come from a Greek word meaning “bloodred.” At any rate, the Phoenicians monopolized the purple industry for many years. Some fabrics were described as being purple: those used in the tabernacle (Ex 25:4; 26:1), in the garments of the priests (28:5-8, 15, 33), in Solomon’s temple (2 Chr 2:7), in the upholstery of Solomon’s chariot (Sg 3:10), and in decorations of the Persian court (Est 1:6). Purple was customarily worn by wealthy people and royalty (Jgs 8:26; Prv 31:22; Dn 5:7). Mordecai was rewarded with a garment of purple (Est 8:15). Daniel was given a similar garment (Dn 5:29). It was worn by Assyrian soldiers (Ez 23:6). Jeremiah described idols that were robed in blue and purple garments (Jer 10:9). Ships of Tyre had awnings of blue and purple (Ez 27:7), and purple dye was an item of trade between Tyre and the people of Aram (v 16). It is used once to describe the color of hair (Sg 7:5).<\/p>\n<p>References to purple in the NT are fewer than in the OT but affirm the continued economic importance of the dye. Purple clothing denoted wealth (Lk 16:19). Jesus was robed in purple by Roman soldiers (Mk 15:17, 20; Jn 19:2, 5; cf. Mt 27:28, “scarlet”). The purple and scarlet garment of the harlot Babylon symbolized royal rank (Rv 17:4). Lydia of Thyatira was a seller of purple fabrics (Acts 16:14).<\/p>\n<p>“Red” frequently refers to the natural color of certain objects mentioned in the Bible: skin (Gn 25:25), pottage (v 30), the eye (49:12, though the word used here may mean “sparkling” or “dark”), a sacrificial heifer (Nm 19:2), water (2 Kgs 3:22), the face of a weeping person (Jb 16:16), wine (Prv 23:31), the eyes of one drinking wine (v 29), clothing (Is 63:2), a shield (Na 2:3), and horses (Zec 1:8; 6:2). It is used figuratively to describe sin (Is 1:18). A leprous disease (Lv 13:49), a spot on the skin (vv 19, 24, 42-43), and fungus on the wall of a house (14:37) were discolored with a reddish hue. The Red Sea is mentioned frequently in the OT (Ex 10:19; 15:4), but the Hebrew words thus translated actually mean “Sea of Reeds.” However, in the NT the Greek word is actually the word “red” (Acts 7:36; Heb 11:29). In the NT, red is used to describe the color of the sky (Mt 16:2-3), a horse (Rv 6:4), and a dragon (12:3).<\/p>\n<p>“Scarlet,” a brilliant red hue derived from certain insects, was used for fabrics and yarns and was highly valued in the ancient world (Rv 18:12). It is difficult to distinguish between “scarlet” and “crimson” in the Bible. A scarlet thread was bound to the hand of Zerah at birth (Gn 38:28, 30). The word describes certain fabrics in the tabernacle (Ex 25:4; 26:1, 31, 36; 27:16), the priests’ garments (28:5-8, 15, 33), rope (Jos 2:18, 21), clothing (2 Sm 1:24; Prv 31:21; Jer 4:30), lips (Sg 4:3), and soldiers’ uniforms (Na 2:3). Some kind of scarlet material was used during the ratification of the covenant at Sinai (Heb 9:19), for the cleansing of a leper (Lv 14:4-6) and of a house (vv 49-52), for covering the articles on the table of the bread of the Presence (Nm 4:8), and for the ritual of the red heifer (19:6). Matthew described Jesus’ robe at his trial as scarlet (Mt 27:28). The woman of Revelation 17:3-4 was dressed in purple and scarlet and seated upon a scarlet beast. The luxury associated with Rome is suggested by the description of clothing of purple and scarlet (Rv 18:16). Scarlet, like crimson and red, is also used figuratively of sins (Is 1:18).<\/p>\n<p> “White” translates a number of words found in the Bible. It is generally the color of natural objects such as goats (Gn 30:35), hair (Lv 13:10; Mt 5:36; Rv 1:14), diseased skin (Ex 4:6; Lv 13:4, 17), manna (Ex 16:31), snow (2 Kgs 5:27), milk and teeth (Gn 49:12), horses (Zec 1:8; 6:3; Rv 6:2; 19:11), a donkey (Jgs 5:10, <span>kjv<\/span>; <span>rsv<\/span> “tawny”), wool (Ez 27:18), special stones (Rv 2:17), light (Mt 17:2), clouds (Rv 14:14), and fields ready for harvest (Jn 4:35). It is used to describe the color of curtains (Est 1:6), clothing (Est 8:15; Eccl 9:8; Dn 7:9; Mk 16:5; Rv 3:5, 18; 4:4), the garments of angels (Jn 20:12; Acts 1:10), and a throne (Rv 20:11). It is used figuratively to describe cleansing from sin (Ps 51:7; Is 1:18; Dn 12:10) and the appearance of princes (Lam 4:7).<\/p>\n<p><em>See also<\/em> Cloth and Cloth Manufacturing; Dye, Dyeing, Dyer.<\/p>","content_en":"<h3>COLOR<\/h3>\n<p>The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages.<\/p>\n<p>The word most frequently translated “colour” in the <span>kjv<\/span> literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the <span>rsv<\/span>. Other words translated as “color” in the <span>rsv<\/span> refer to facial appearance (Dn 5:6-10; 7:28), fabrics of variegated colors (Prv 7:16; Ez 17:3; 27:24), stones (1 Chr 29:2), and breastplates (Rv 9:17). Joseph’s “coat of many colours” (Gn 37:3, <span>kjv<\/span>) and Tamar’s “garment of divers colours” (2 Sm 13:18-19, <span>kjv<\/span>) were either long-sleeved robes or richly ornamented tunics that served as a mark of preferred status.<\/p>\n<p>In the NT, a word that means “pretense” is used archaically in Acts 27:30 and was interpreted as “colour” by the <span>kjv<\/span> translators. They also added the word “colour” to Revelation 17:4, evidently to clarify the meaning.<\/p>\n<p>Though many colors are mentioned in the Bible, colors are not particularly singled out for emphasis. Natural colors are seldom mentioned in descriptions. Colors that appear frequently and that are most carefully differentiated are manufactured colors, especially dyes.<\/p>\n<p class=\"h2\" id=\"ColorsMentionedintheBible\">Colors Mentioned in the Bible<\/p>\n<p>Because the Hebrews perceived color differently than we do in Western culture, it is sometimes difficult to translate precisely the various Hebrew words denoting colors. Thus there is often a wide variation in translations of such words in English Bibles. To provide a base for comparison, this article will follow the <span>rsv<\/span> except as noted.<\/p>\n<p>Colors mentioned most often in the OT and NT are the following:<\/p>\n<p>“Black” is the translation of five words in the OT and one in the NT, expressing varying degrees of darkness. The words describe the color of lambs (Gn 30:32-33, 35, 40), hair (Lv 13:31, 37; Sg 5:11; Mt 5:36), skin (Jb 30:30), horses (Zec 6:2, 6; Rv 6:5), the sky (1 Kgs 18:45; Is 50:3; Jer 4:28), the day (Jb 3:5; Mi 3:6), the darkened sun (Rv 6:12), and an invading army (Jl 2:2). Job’s “blackness” (Jb 30:28) has been understood as disease or sadness.<\/p>\n<p>“Blue” probably refers to a blue-purple dye obtained from Mediterranean mollusks. A popular color, it was considered less desirable in antiquity than “royal” purple. Both dyes were produced in Tyre, which at one time had a monopoly on the manufacture of blue and purple dye (2 Chr 2:7, 14; Ez 27:24). Ships of Tyre had awnings of blue and purple (Ez 27:7). Blue was used in the tabernacle fabrics (Ex 26:1; Nm 4:6-9), the priests’ garments (Ex 28:5-6), in Solomon’s temple (2 Chr 2:7, 14), and in the Persian court (Est 1:6; 8:15). Blue is not mentioned in the NT.<\/p>\n<p>“Crimson” is the English translation of three different Hebrew words. This red color of varying shades was derived from certain insects. The word describes certain fabrics in Solomon’s temple (2 Chr 2:7, 14; 3:14) and was used figuratively to describe sin (Is 1:18). The word translated “crimsoned” to describe garments from Bozrah (63:1) probably means “vivid colors” rather than a specific hue.<\/p>\n<p>“Gray,” a color found only in the OT, is used exclusively to describe old age—as in gray hair or gray-headed (Gn 42:38; 44:29-31; Dt 32:25; 1 Sm 12:2; 1 Kgs 2:6, 9; Jb 15:10; Ps 71:18; Prv 20:29; Is 46:4; Hos 7:9). A different word used to describe dappled gray horses (Zec 6:3) probably means “spotted” or “speckled.”<\/p>\n<p>“Green” translates seven words in the OT and two in the NT. Most of the words refer to vegetation and are descriptive of the fresh or moist condition of plants rather than their color. The following are described as “green”: plants (Gn 1:30), trees (1 Kgs 14:23), branches (Jb 15:32), pastures (Ps 23:2; Jl 2:22), herbs (Ps 37:2), olive trees (Ps 52:8; Jer 11:16), thorns (Ps 58:9), leaves (Jer 17:8), grass (Mk 6:39; Rv 8:7), and wood (Lk 23:31). In addition to various plants, a dove’s wing (Ps 68:13), a couch (Sg 1:16), and a righteous person (Ps 92:14) are also described as “green.” Idolatrous worship practices took place under “every green tree” (Dt 12:2; 2 Kgs 16:4; Is 57:5; Jer 2:20; Ez 6:13), although the word actually describes the luxurious growth of the leaves rather than their color.<\/p>\n<p>Another word, “greenish,” is derived from one of the OT words for “green” and refers to disease (Lv 13:49) and fungus that forms on the walls of houses (14:37).<\/p>\n<p>“Purple” was the most highly valued dye in the ancient world. Encompassing shades varying from actual purple to red, it was obtained from mollusks of the Gastropoda class. The first people to use the dye were perhaps the ancient Phoenicians, whose name may come from a Greek word meaning “bloodred.” At any rate, the Phoenicians monopolized the purple industry for many years. Some fabrics were described as being purple: those used in the tabernacle (Ex 25:4; 26:1), in the garments of the priests (28:5-8, 15, 33), in Solomon’s temple (2 Chr 2:7), in the upholstery of Solomon’s chariot (Sg 3:10), and in decorations of the Persian court (Est 1:6). Purple was customarily worn by wealthy people and royalty (Jgs 8:26; Prv 31:22; Dn 5:7). Mordecai was rewarded with a garment of purple (Est 8:15). Daniel was given a similar garment (Dn 5:29). It was worn by Assyrian soldiers (Ez 23:6). Jeremiah described idols that were robed in blue and purple garments (Jer 10:9). Ships of Tyre had awnings of blue and purple (Ez 27:7), and purple dye was an item of trade between Tyre and the people of Aram (v 16). It is used once to describe the color of hair (Sg 7:5).<\/p>\n<p>References to purple in the NT are fewer than in the OT but affirm the continued economic importance of the dye. Purple clothing denoted wealth (Lk 16:19). Jesus was robed in purple by Roman soldiers (Mk 15:17, 20; Jn 19:2, 5; cf. Mt 27:28, “scarlet”). The purple and scarlet garment of the harlot Babylon symbolized royal rank (Rv 17:4). Lydia of Thyatira was a seller of purple fabrics (Acts 16:14).<\/p>\n<p>“Red” frequently refers to the natural color of certain objects mentioned in the Bible: skin (Gn 25:25), pottage (v 30), the eye (49:12, though the word used here may mean “sparkling” or “dark”), a sacrificial heifer (Nm 19:2), water (2 Kgs 3:22), the face of a weeping person (Jb 16:16), wine (Prv 23:31), the eyes of one drinking wine (v 29), clothing (Is 63:2), a shield (Na 2:3), and horses (Zec 1:8; 6:2). It is used figuratively to describe sin (Is 1:18). A leprous disease (Lv 13:49), a spot on the skin (vv 19, 24, 42-43), and fungus on the wall of a house (14:37) were discolored with a reddish hue. The Red Sea is mentioned frequently in the OT (Ex 10:19; 15:4), but the Hebrew words thus translated actually mean “Sea of Reeds.” However, in the NT the Greek word is actually the word “red” (Acts 7:36; Heb 11:29). In the NT, red is used to describe the color of the sky (Mt 16:2-3), a horse (Rv 6:4), and a dragon (12:3).<\/p>\n<p>“Scarlet,” a brilliant red hue derived from certain insects, was used for fabrics and yarns and was highly valued in the ancient world (Rv 18:12). It is difficult to distinguish between “scarlet” and “crimson” in the Bible. A scarlet thread was bound to the hand of Zerah at birth (Gn 38:28, 30). The word describes certain fabrics in the tabernacle (Ex 25:4; 26:1, 31, 36; 27:16), the priests’ garments (28:5-8, 15, 33), rope (Jos 2:18, 21), clothing (2 Sm 1:24; Prv 31:21; Jer 4:30), lips (Sg 4:3), and soldiers’ uniforms (Na 2:3). Some kind of scarlet material was used during the ratification of the covenant at Sinai (Heb 9:19), for the cleansing of a leper (Lv 14:4-6) and of a house (vv 49-52), for covering the articles on the table of the bread of the Presence (Nm 4:8), and for the ritual of the red heifer (19:6). Matthew described Jesus’ robe at his trial as scarlet (Mt 27:28). The woman of Revelation 17:3-4 was dressed in purple and scarlet and seated upon a scarlet beast. The luxury associated with Rome is suggested by the description of clothing of purple and scarlet (Rv 18:16). Scarlet, like crimson and red, is also used figuratively of sins (Is 1:18).<\/p>\n<p> “White” translates a number of words found in the Bible. It is generally the color of natural objects such as goats (Gn 30:35), hair (Lv 13:10; Mt 5:36; Rv 1:14), diseased skin (Ex 4:6; Lv 13:4, 17), manna (Ex 16:31), snow (2 Kgs 5:27), milk and teeth (Gn 49:12), horses (Zec 1:8; 6:3; Rv 6:2; 19:11), a donkey (Jgs 5:10, <span>kjv<\/span>; <span>rsv<\/span> “tawny”), wool (Ez 27:18), special stones (Rv 2:17), light (Mt 17:2), clouds (Rv 14:14), and fields ready for harvest (Jn 4:35). It is used to describe the color of curtains (Est 1:6), clothing (Est 8:15; Eccl 9:8; Dn 7:9; Mk 16:5; Rv 3:5, 18; 4:4), the garments of angels (Jn 20:12; Acts 1:10), and a throne (Rv 20:11). It is used figuratively to describe cleansing from sin (Ps 51:7; Is 1:18; Dn 12:10) and the appearance of princes (Lam 4:7).<\/p>\n<p><em>See also<\/em> Cloth and Cloth Manufacturing; Dye, Dyeing, Dyer.<\/p>","summary_ro":"COLOR The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages. The word most frequently translated “colour” in the kjv literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the rsv. Other words translated as “color” in the rsv refer t...","summary_en":"COLOR The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages. The word most frequently translated “colour” in the kjv literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the rsv. Other words translated as “color” in the rsv refer t...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48402,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:5","title_en":"Study Note: Iov 3:5","content_ro":"<p><strong>3:5<\/strong> Job longed for the sinister <em>darkness<\/em> of the underworld (Exod 10:22; Prov 4:19; Joel 2:2) and the <em>gloom<\/em> of death (Job 10:21-22; 38:17) to <em>claim<\/em> the <em>day<\/em> of his birth.<\/p>","content_en":"<p><strong>3:5<\/strong> Job longed for the sinister <em>darkness<\/em> of the underworld (Exod 10:22; Prov 4:19; Joel 2:2) and the <em>gloom<\/em> of death (Job 10:21-22; 38:17) to <em>claim<\/em> the <em>day<\/em> of his birth.<\/p>","summary_ro":"3:5 Job longed for the sinister darkness of the underworld (Exod 10:22; Prov 4:19; Joel 2:2) and the gloom of death (Job 10:21-22; 38:17) to claim the day of his birth.","summary_en":"3:5 Job longed for the sinister darkness of the underworld (Exod 10:22; Prov 4:19; Joel 2:2) and the gloom of death (Job 10:21-22; 38:17) to claim the day of his birth.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76028,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:5","title_en":"Study Note: Iov 3:5","content_ro":"<p><strong>3:5<\/strong> Job longed for the sinister <em>darkness<\/em> of the underworld (Exod 10:22; Prov 4:19; Joel 2:2) and the <em>gloom<\/em> of death (Job 10:21-22; 38:17) to <em>claim<\/em> the <em>day<\/em> of his birth.<\/p>","content_en":"<p><strong>3:5<\/strong> Job longed for the sinister <em>darkness<\/em> of the underworld (Exod 10:22; Prov 4:19; Joel 2:2) and the <em>gloom<\/em> of death (Job 10:21-22; 38:17) to <em>claim<\/em> the <em>day<\/em> of his birth.<\/p>","summary_ro":"3:5 Job longed for the sinister darkness of the underworld (Exod 10:22; Prov 4:19; Joel 2:2) and the gloom of death (Job 10:21-22; 38:17) to claim the day of his birth.","summary_en":"3:5 Job longed for the sinister darkness of the underworld (Exod 10:22; Prov 4:19; Joel 2:2) and the gloom of death (Job 10:21-22; 38:17) to claim the day of his birth.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103654,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:5","title_en":"Study Note: Iov 3:5","content_ro":"<p><strong>3:5<\/strong> Job longed for the sinister <em>darkness<\/em> of the underworld (Exod 10:22; Prov 4:19; Joel 2:2) and the <em>gloom<\/em> of death (Job 10:21-22; 38:17) to <em>claim<\/em> the <em>day<\/em> of his birth.<\/p>","content_en":"<p><strong>3:5<\/strong> Job longed for the sinister <em>darkness<\/em> of the underworld (Exod 10:22; Prov 4:19; Joel 2:2) and the <em>gloom<\/em> of death (Job 10:21-22; 38:17) to <em>claim<\/em> the <em>day<\/em> of his birth.<\/p>","summary_ro":"3:5 Job longed for the sinister darkness of the underworld (Exod 10:22; Prov 4:19; Joel 2:2) and the gloom of death (Job 10:21-22; 38:17) to claim the day of his birth.","summary_en":"3:5 Job longed for the sinister darkness of the underworld (Exod 10:22; Prov 4:19; Joel 2:2) and the gloom of death (Job 10:21-22; 38:17) to claim the day of his birth.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131280,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:5","title_en":"Study Note: Iov 3:5","content_ro":"<p><strong>3:5<\/strong> Job longed for the sinister <em>darkness<\/em> of the underworld (Exod 10:22; Prov 4:19; Joel 2:2) and the <em>gloom<\/em> of death (Job 10:21-22; 38:17) to <em>claim<\/em> the <em>day<\/em> of his birth.<\/p>","content_en":"<p><strong>3:5<\/strong> Job longed for the sinister <em>darkness<\/em> of the underworld (Exod 10:22; Prov 4:19; Joel 2:2) and the <em>gloom<\/em> of death (Job 10:21-22; 38:17) to <em>claim<\/em> the <em>day<\/em> of his birth.<\/p>","summary_ro":"3:5 Job longed for the sinister darkness of the underworld (Exod 10:22; Prov 4:19; Joel 2:2) and the gloom of death (Job 10:21-22; 38:17) to claim the day of his birth.","summary_en":"3:5 Job longed for the sinister darkness of the underworld (Exod 10:22; Prov 4:19; Joel 2:2) and the gloom of death (Job 10:21-22; 38:17) to claim the day of his birth.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":23025,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Leviathan","title_en":"Leviathan","content_ro":"<h3>LEVIATHAN<\/h3>\n<p>Great sea monster or large aquatic reptile (Jb 3:8; Pss 74:14; 104:26; Is 27:1). <em>See<\/em> Animals.<\/p>","content_en":"<h3>LEVIATHAN<\/h3>\n<p>Great sea monster or large aquatic reptile (Jb 3:8; Pss 74:14; 104:26; Is 27:1). <em>See<\/em> Animals.<\/p>","summary_ro":"LEVIATHAN Great sea monster or large aquatic reptile (Jb 3:8; Pss 74:14; 104:26; Is 27:1). See Animals.","summary_en":"LEVIATHAN Great sea monster or large aquatic reptile (Jb 3:8; Pss 74:14; 104:26; Is 27:1). See Animals.","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48403,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:8","title_en":"Study Note: Iov 3:8","content_ro":"<p><strong>3:8<\/strong> The expression <em>experts at cursing<\/em> refers to professional cursers such as Balaam (Num 22–24).<\/p>","content_en":"<p><strong>3:8<\/strong> The expression <em>experts at cursing<\/em> refers to professional cursers such as Balaam (Num 22–24).<\/p>","summary_ro":"3:8 The expression experts at cursing refers to professional cursers such as Balaam (Num 22–24).","summary_en":"3:8 The expression experts at cursing refers to professional cursers such as Balaam (Num 22–24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76029,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:8","title_en":"Study Note: Iov 3:8","content_ro":"<p><strong>3:8<\/strong> The expression <em>experts at cursing<\/em> refers to professional cursers such as Balaam (Num 22–24).<\/p>","content_en":"<p><strong>3:8<\/strong> The expression <em>experts at cursing<\/em> refers to professional cursers such as Balaam (Num 22–24).<\/p>","summary_ro":"3:8 The expression experts at cursing refers to professional cursers such as Balaam (Num 22–24).","summary_en":"3:8 The expression experts at cursing refers to professional cursers such as Balaam (Num 22–24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103655,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:8","title_en":"Study Note: Iov 3:8","content_ro":"<p><strong>3:8<\/strong> The expression <em>experts at cursing<\/em> refers to professional cursers such as Balaam (Num 22–24).<\/p>","content_en":"<p><strong>3:8<\/strong> The expression <em>experts at cursing<\/em> refers to professional cursers such as Balaam (Num 22–24).<\/p>","summary_ro":"3:8 The expression experts at cursing refers to professional cursers such as Balaam (Num 22–24).","summary_en":"3:8 The expression experts at cursing refers to professional cursers such as Balaam (Num 22–24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131281,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:8","title_en":"Study Note: Iov 3:8","content_ro":"<p><strong>3:8<\/strong> The expression <em>experts at cursing<\/em> refers to professional cursers such as Balaam (Num 22–24).<\/p>","content_en":"<p><strong>3:8<\/strong> The expression <em>experts at cursing<\/em> refers to professional cursers such as Balaam (Num 22–24).<\/p>","summary_ro":"3:8 The expression experts at cursing refers to professional cursers such as Balaam (Num 22–24).","summary_en":"3:8 The expression experts at cursing refers to professional cursers such as Balaam (Num 22–24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":8795,"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},{"id":48404,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:9","title_en":"Study Note: Iov 3:9","content_ro":"<p><strong>3:9<\/strong> Venus and Mercury, the <em>morning stars<\/em><em>,<\/em> herald the dawn (38:7).<\/p>","content_en":"<p><strong>3:9<\/strong> Venus and Mercury, the <em>morning stars<\/em><em>,<\/em> herald the dawn (38:7).<\/p>","summary_ro":"3:9 Venus and Mercury, the morning stars, herald the dawn (38:7).","summary_en":"3:9 Venus and Mercury, the morning stars, herald the dawn (38:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76030,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:9","title_en":"Study Note: Iov 3:9","content_ro":"<p><strong>3:9<\/strong> Venus and Mercury, the <em>morning stars<\/em><em>,<\/em> herald the dawn (38:7).<\/p>","content_en":"<p><strong>3:9<\/strong> Venus and Mercury, the <em>morning stars<\/em><em>,<\/em> herald the dawn (38:7).<\/p>","summary_ro":"3:9 Venus and Mercury, the morning stars, herald the dawn (38:7).","summary_en":"3:9 Venus and Mercury, the morning stars, herald the dawn (38:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103656,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:9","title_en":"Study Note: Iov 3:9","content_ro":"<p><strong>3:9<\/strong> Venus and Mercury, the <em>morning stars<\/em><em>,<\/em> herald the dawn (38:7).<\/p>","content_en":"<p><strong>3:9<\/strong> Venus and Mercury, the <em>morning stars<\/em><em>,<\/em> herald the dawn (38:7).<\/p>","summary_ro":"3:9 Venus and Mercury, the morning stars, herald the dawn (38:7).","summary_en":"3:9 Venus and Mercury, the morning stars, herald the dawn (38:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131282,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:9","title_en":"Study Note: Iov 3:9","content_ro":"<p><strong>3:9<\/strong> Venus and Mercury, the <em>morning stars<\/em><em>,<\/em> herald the dawn (38:7).<\/p>","content_en":"<p><strong>3:9<\/strong> Venus and Mercury, the <em>morning stars<\/em><em>,<\/em> herald the dawn (38:7).<\/p>","summary_ro":"3:9 Venus and Mercury, the morning stars, herald the dawn (38:7).","summary_en":"3:9 Venus and Mercury, the morning stars, herald the dawn (38:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":48405,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:10","title_en":"Study Note: Iov 3:10","content_ro":"<p><strong>3:10<\/strong> <em>shut my mother’s womb:<\/em> Closing or opening the womb sometimes refers to conception (Gen 16:2; 20:18; 29:31; 30:22; 1 Sam 1:5-6), but here it refers to birth (see also Job 38:8).<\/p>","content_en":"<p><strong>3:10<\/strong> <em>shut my mother’s womb:<\/em> Closing or opening the womb sometimes refers to conception (Gen 16:2; 20:18; 29:31; 30:22; 1 Sam 1:5-6), but here it refers to birth (see also Job 38:8).<\/p>","summary_ro":"3:10 shut my mother’s womb: Closing or opening the womb sometimes refers to conception (Gen 16:2; 20:18; 29:31; 30:22; 1 Sam 1:5-6), but here it refers to birth (see also Job 38:8).","summary_en":"3:10 shut my mother’s womb: Closing or opening the womb sometimes refers to conception (Gen 16:2; 20:18; 29:31; 30:22; 1 Sam 1:5-6), but here it refers to birth (see also Job 38:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76031,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:10","title_en":"Study Note: Iov 3:10","content_ro":"<p><strong>3:10<\/strong> <em>shut my mother’s womb:<\/em> Closing or opening the womb sometimes refers to conception (Gen 16:2; 20:18; 29:31; 30:22; 1 Sam 1:5-6), but here it refers to birth (see also Job 38:8).<\/p>","content_en":"<p><strong>3:10<\/strong> <em>shut my mother’s womb:<\/em> Closing or opening the womb sometimes refers to conception (Gen 16:2; 20:18; 29:31; 30:22; 1 Sam 1:5-6), but here it refers to birth (see also Job 38:8).<\/p>","summary_ro":"3:10 shut my mother’s womb: Closing or opening the womb sometimes refers to conception (Gen 16:2; 20:18; 29:31; 30:22; 1 Sam 1:5-6), but here it refers to birth (see also Job 38:8).","summary_en":"3:10 shut my mother’s womb: Closing or opening the womb sometimes refers to conception (Gen 16:2; 20:18; 29:31; 30:22; 1 Sam 1:5-6), but here it refers to birth (see also Job 38:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103657,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:10","title_en":"Study Note: Iov 3:10","content_ro":"<p><strong>3:10<\/strong> <em>shut my mother’s womb:<\/em> Closing or opening the womb sometimes refers to conception (Gen 16:2; 20:18; 29:31; 30:22; 1 Sam 1:5-6), but here it refers to birth (see also Job 38:8).<\/p>","content_en":"<p><strong>3:10<\/strong> <em>shut my mother’s womb:<\/em> Closing or opening the womb sometimes refers to conception (Gen 16:2; 20:18; 29:31; 30:22; 1 Sam 1:5-6), but here it refers to birth (see also Job 38:8).<\/p>","summary_ro":"3:10 shut my mother’s womb: Closing or opening the womb sometimes refers to conception (Gen 16:2; 20:18; 29:31; 30:22; 1 Sam 1:5-6), but here it refers to birth (see also Job 38:8).","summary_en":"3:10 shut my mother’s womb: Closing or opening the womb sometimes refers to conception (Gen 16:2; 20:18; 29:31; 30:22; 1 Sam 1:5-6), but here it refers to birth (see also Job 38:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131283,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:10","title_en":"Study Note: Iov 3:10","content_ro":"<p><strong>3:10<\/strong> <em>shut my mother’s womb:<\/em> Closing or opening the womb sometimes refers to conception (Gen 16:2; 20:18; 29:31; 30:22; 1 Sam 1:5-6), but here it refers to birth (see also Job 38:8).<\/p>","content_en":"<p><strong>3:10<\/strong> <em>shut my mother’s womb:<\/em> Closing or opening the womb sometimes refers to conception (Gen 16:2; 20:18; 29:31; 30:22; 1 Sam 1:5-6), but here it refers to birth (see also Job 38:8).<\/p>","summary_ro":"3:10 shut my mother’s womb: Closing or opening the womb sometimes refers to conception (Gen 16:2; 20:18; 29:31; 30:22; 1 Sam 1:5-6), but here it refers to birth (see also Job 38:8).","summary_en":"3:10 shut my mother’s womb: Closing or opening the womb sometimes refers to conception (Gen 16:2; 20:18; 29:31; 30:22; 1 Sam 1:5-6), but here it refers to birth (see also Job 38:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":48406,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:11","title_en":"Study Note: Iov 3:11","content_ro":"<p><strong>3:11-24<\/strong> Job’s language turns from curse to lamentation. Job alternates between repugnance for life and a romance with death. Seven times, Job laments his situation by asking <em>why<\/em> (3:11, 12, 16, 20, 23; see Pss 10:1; 22:1; Jer 20:18; Lam 5:20).<\/p>","content_en":"<p><strong>3:11-24<\/strong> Job’s language turns from curse to lamentation. Job alternates between repugnance for life and a romance with death. Seven times, Job laments his situation by asking <em>why<\/em> (3:11, 12, 16, 20, 23; see Pss 10:1; 22:1; Jer 20:18; Lam 5:20).<\/p>","summary_ro":"3:11-24 Job’s language turns from curse to lamentation. Job alternates between repugnance for life and a romance with death. Seven times, Job laments his situation by asking why (3:11, 12, 16, 20, 23; see Pss 10:1; 22:1; Jer 20:18; Lam 5:20).","summary_en":"3:11-24 Job’s language turns from curse to lamentation. Job alternates between repugnance for life and a romance with death. Seven times, Job laments his situation by asking why (3:11, 12, 16, 20, 23; see Pss 10:1; 22:1; Jer 20:18; Lam 5:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76032,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:11","title_en":"Study Note: Iov 3:11","content_ro":"<p><strong>3:11-24<\/strong> Job’s language turns from curse to lamentation. Job alternates between repugnance for life and a romance with death. Seven times, Job laments his situation by asking <em>why<\/em> (3:11, 12, 16, 20, 23; see Pss 10:1; 22:1; Jer 20:18; Lam 5:20).<\/p>","content_en":"<p><strong>3:11-24<\/strong> Job’s language turns from curse to lamentation. Job alternates between repugnance for life and a romance with death. Seven times, Job laments his situation by asking <em>why<\/em> (3:11, 12, 16, 20, 23; see Pss 10:1; 22:1; Jer 20:18; Lam 5:20).<\/p>","summary_ro":"3:11-24 Job’s language turns from curse to lamentation. Job alternates between repugnance for life and a romance with death. Seven times, Job laments his situation by asking why (3:11, 12, 16, 20, 23; see Pss 10:1; 22:1; Jer 20:18; Lam 5:20).","summary_en":"3:11-24 Job’s language turns from curse to lamentation. Job alternates between repugnance for life and a romance with death. Seven times, Job laments his situation by asking why (3:11, 12, 16, 20, 23; see Pss 10:1; 22:1; Jer 20:18; Lam 5:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103658,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:11","title_en":"Study Note: Iov 3:11","content_ro":"<p><strong>3:11-24<\/strong> Job’s language turns from curse to lamentation. Job alternates between repugnance for life and a romance with death. Seven times, Job laments his situation by asking <em>why<\/em> (3:11, 12, 16, 20, 23; see Pss 10:1; 22:1; Jer 20:18; Lam 5:20).<\/p>","content_en":"<p><strong>3:11-24<\/strong> Job’s language turns from curse to lamentation. Job alternates between repugnance for life and a romance with death. Seven times, Job laments his situation by asking <em>why<\/em> (3:11, 12, 16, 20, 23; see Pss 10:1; 22:1; Jer 20:18; Lam 5:20).<\/p>","summary_ro":"3:11-24 Job’s language turns from curse to lamentation. Job alternates between repugnance for life and a romance with death. Seven times, Job laments his situation by asking why (3:11, 12, 16, 20, 23; see Pss 10:1; 22:1; Jer 20:18; Lam 5:20).","summary_en":"3:11-24 Job’s language turns from curse to lamentation. Job alternates between repugnance for life and a romance with death. Seven times, Job laments his situation by asking why (3:11, 12, 16, 20, 23; see Pss 10:1; 22:1; Jer 20:18; Lam 5:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131284,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:11","title_en":"Study Note: Iov 3:11","content_ro":"<p><strong>3:11-24<\/strong> Job’s language turns from curse to lamentation. Job alternates between repugnance for life and a romance with death. Seven times, Job laments his situation by asking <em>why<\/em> (3:11, 12, 16, 20, 23; see Pss 10:1; 22:1; Jer 20:18; Lam 5:20).<\/p>","content_en":"<p><strong>3:11-24<\/strong> Job’s language turns from curse to lamentation. Job alternates between repugnance for life and a romance with death. Seven times, Job laments his situation by asking <em>why<\/em> (3:11, 12, 16, 20, 23; see Pss 10:1; 22:1; Jer 20:18; Lam 5:20).<\/p>","summary_ro":"3:11-24 Job’s language turns from curse to lamentation. Job alternates between repugnance for life and a romance with death. Seven times, Job laments his situation by asking why (3:11, 12, 16, 20, 23; see Pss 10:1; 22:1; Jer 20:18; Lam 5:20).","summary_en":"3:11-24 Job’s language turns from curse to lamentation. Job alternates between repugnance for life and a romance with death. Seven times, Job laments his situation by asking why (3:11, 12, 16, 20, 23; see Pss 10:1; 22:1; Jer 20:18; Lam 5:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":62498,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Afterlife","title_en":"The Afterlife","content_ro":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","content_en":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","summary_ro":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","summary_en":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90124,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Afterlife","title_en":"The Afterlife","content_ro":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","content_en":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","summary_ro":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","summary_en":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117750,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Afterlife","title_en":"The Afterlife","content_ro":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","content_en":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","summary_ro":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","summary_en":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145376,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Afterlife","title_en":"The Afterlife","content_ro":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","content_en":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","summary_ro":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","summary_en":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":9384,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Desert","title_en":"Desert","content_ro":"<h3>DESERT<\/h3>\n\n<p>Empty waste place, often arid, sandy, and incapable of sustaining vegetable life, as for example the Negev of southern Palestine. A desert frequently includes local areas where marginal life is possible. The most common Hebrew term for desert means “wilderness” and is perhaps related to a verb meaning “to drive,” as a shepherd drives sheep to pasturage. The Greek word commonly used in the NT and in the Septuagint (ancient Greek translation of the OT) implies an unenclosed, uncultivated area where wild beasts roam (Dt 32:10; Jb 24:5). The wilderness is also sometimes a place of pasturage (Ex 3:1; Ps 65:12; Jer 23:10; Jl 2:22).<\/p>\n<p>The Bible often refers to wilderness regions (e.g., Gn 16:7; 21:20; 1 Sm 17:28; Mt 3:1; Mk 1:13; Lk 15:4). “Wilderness” is usually a place with no settled population (Nm 14:33; Dt 32:10; Jb 38:26; Prv 21:19; Jer 9:2) but is the dwelling place of wildlife: the vulture (Ps 102:6), wild asses (Jb 24:5), jackals (Mal 1:3), and ostriches (Lam 4:3). The term is also used figuratively (Hos 2:3; Jer 2:31).<\/p>\n<p>Another Hebrew term for desert, from a root meaning “to be arid,” refers to an infertile, desolate, bare steppe (Jb 24:5; Is 33:9; Jer 51:43). The plural form of that word describes topographical features of the desert plains of Moab (Nm 22:1; 26:3, 63; Dt 34:1) and of Jericho (Jos 4:13; 5:10; 2 Kgs 25:5). With the definite article, that word (the Arabah) is the plain of the Jordan Valley and of the environs of the Dead Sea. The geography of that region contains sharp contrasts; the Jordan Valley, dense with a junglelike forest sheltering wild beasts (including lions in biblical times), gives way to the steppe lands of the Dead Sea area, which have always been desert.<\/p>\n<p>Two other Hebrew terms, meaning “waste” and “ruin,” refer to districts or settlements once inhabited but later devastated (Is 1:7; 5:9; 6:11; Jer 42:18; Ez 35:7). They are also used more generally for any desolate or waste place (Lv 26:31, 33; Jb 3:14; Pss 9:6; 109:10; Is 5:17; 44:26; 51:3; 52:9; Jer 7:34; Ez 5:14). One of them is also used once for the wilderness of the exodus (Is 48:21). Another word meaning “waste” (Ps 78:40; Is 43:19-20), when prefixed with the definite article, is a proper name for Jeshimon, a tract of land west of the Dead Sea (Nm 21:20; 1 Sm 23:24; 26:1).<\/p>\n<p>In the NT the noun for “wilderness” and the adjective “desert” (Mt 3:1; 24:26; Lk 5:16; Jn 6:31; Acts 8:26) come from the same Greek root.<\/p>\n<p>The whole of biblical history has been interpreted as having a desert or wilderness motif. It can be seen in the realm of disobedient human experience outside the Garden of Eden; in the wandering of Israel during the exodus; in the struggle between pure faith in the desert and soft, idolatrous city life. The desert is viewed as a realm of demons and death (Dt 32:17; Is 34:13-14); its demonic wildness resembles the primeval chaos of the Creation (Gn 1:2; Jb 26:7). Several moving passages of Scripture deal with renewal of life in a desert valley (e.g., Ez 37), or with transformation of arid land into a productive garden (Is 41:18-20).<\/p>\n<p>The desert is also a place where God is close to his people (Dt 32:10-12), both watching over them and testing their obedience (Jer 2:2; Hos 2:14-15). Finally, the desert is a place of refuge, cleansing, and consecration. In the Gospels the desert theme of the exodus recurs in the 40 days and nights in which Jesus was tempted in the wilderness (Mk 1:13; cf. Ps 91). The desert fathers of the early church and the hermits of the Middle Ages emulated the prophet Elijah and John the Baptist (1 Kgs 19:4-8; Mt 3:1-6).<\/p>\n<p><em>See also<\/em> Negeb, Negev; Palestine; Wilderness.<\/p>","content_en":"<h3>DESERT<\/h3>\n\n<p>Empty waste place, often arid, sandy, and incapable of sustaining vegetable life, as for example the Negev of southern Palestine. A desert frequently includes local areas where marginal life is possible. The most common Hebrew term for desert means “wilderness” and is perhaps related to a verb meaning “to drive,” as a shepherd drives sheep to pasturage. The Greek word commonly used in the NT and in the Septuagint (ancient Greek translation of the OT) implies an unenclosed, uncultivated area where wild beasts roam (Dt 32:10; Jb 24:5). The wilderness is also sometimes a place of pasturage (Ex 3:1; Ps 65:12; Jer 23:10; Jl 2:22).<\/p>\n<p>The Bible often refers to wilderness regions (e.g., Gn 16:7; 21:20; 1 Sm 17:28; Mt 3:1; Mk 1:13; Lk 15:4). “Wilderness” is usually a place with no settled population (Nm 14:33; Dt 32:10; Jb 38:26; Prv 21:19; Jer 9:2) but is the dwelling place of wildlife: the vulture (Ps 102:6), wild asses (Jb 24:5), jackals (Mal 1:3), and ostriches (Lam 4:3). The term is also used figuratively (Hos 2:3; Jer 2:31).<\/p>\n<p>Another Hebrew term for desert, from a root meaning “to be arid,” refers to an infertile, desolate, bare steppe (Jb 24:5; Is 33:9; Jer 51:43). The plural form of that word describes topographical features of the desert plains of Moab (Nm 22:1; 26:3, 63; Dt 34:1) and of Jericho (Jos 4:13; 5:10; 2 Kgs 25:5). With the definite article, that word (the Arabah) is the plain of the Jordan Valley and of the environs of the Dead Sea. The geography of that region contains sharp contrasts; the Jordan Valley, dense with a junglelike forest sheltering wild beasts (including lions in biblical times), gives way to the steppe lands of the Dead Sea area, which have always been desert.<\/p>\n<p>Two other Hebrew terms, meaning “waste” and “ruin,” refer to districts or settlements once inhabited but later devastated (Is 1:7; 5:9; 6:11; Jer 42:18; Ez 35:7). They are also used more generally for any desolate or waste place (Lv 26:31, 33; Jb 3:14; Pss 9:6; 109:10; Is 5:17; 44:26; 51:3; 52:9; Jer 7:34; Ez 5:14). One of them is also used once for the wilderness of the exodus (Is 48:21). Another word meaning “waste” (Ps 78:40; Is 43:19-20), when prefixed with the definite article, is a proper name for Jeshimon, a tract of land west of the Dead Sea (Nm 21:20; 1 Sm 23:24; 26:1).<\/p>\n<p>In the NT the noun for “wilderness” and the adjective “desert” (Mt 3:1; 24:26; Lk 5:16; Jn 6:31; Acts 8:26) come from the same Greek root.<\/p>\n<p>The whole of biblical history has been interpreted as having a desert or wilderness motif. It can be seen in the realm of disobedient human experience outside the Garden of Eden; in the wandering of Israel during the exodus; in the struggle between pure faith in the desert and soft, idolatrous city life. The desert is viewed as a realm of demons and death (Dt 32:17; Is 34:13-14); its demonic wildness resembles the primeval chaos of the Creation (Gn 1:2; Jb 26:7). Several moving passages of Scripture deal with renewal of life in a desert valley (e.g., Ez 37), or with transformation of arid land into a productive garden (Is 41:18-20).<\/p>\n<p>The desert is also a place where God is close to his people (Dt 32:10-12), both watching over them and testing their obedience (Jer 2:2; Hos 2:14-15). Finally, the desert is a place of refuge, cleansing, and consecration. In the Gospels the desert theme of the exodus recurs in the 40 days and nights in which Jesus was tempted in the wilderness (Mk 1:13; cf. Ps 91). The desert fathers of the early church and the hermits of the Middle Ages emulated the prophet Elijah and John the Baptist (1 Kgs 19:4-8; Mt 3:1-6).<\/p>\n<p><em>See also<\/em> Negeb, Negev; Palestine; Wilderness.<\/p>","summary_ro":"DESERT Empty waste place, often arid, sandy, and incapable of sustaining vegetable life, as for example the Negev of southern Palestine. A desert frequently includes local areas where marginal life is possible. The most common Hebrew term for desert means “wilderness” and is perhaps related to a verb meaning “to drive,” as a shepherd drives sheep to pasturage. The Greek word commonly used in the NT and in the Septuagint (ancient Greek translation of the OT) implies an unenclosed, uncultivated...","summary_en":"DESERT Empty waste place, often arid, sandy, and incapable of sustaining vegetable life, as for example the Negev of southern Palestine. A desert frequently includes local areas where marginal life is possible. The most common Hebrew term for desert means “wilderness” and is perhaps related to a verb meaning “to drive,” as a shepherd drives sheep to pasturage. The Greek word commonly used in the NT and in the Septuagint (ancient Greek translation of the OT) implies an unenclosed, uncultivated...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48407,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:14","title_en":"Study Note: Iov 3:14","content_ro":"<p><strong>3:14<\/strong> The dead were thought to continue their identities and social status after death. Perhaps Job wanted <em>the world’s kings and prime ministers<\/em> to acknowledge his own princely status (1:3).<\/p>","content_en":"<p><strong>3:14<\/strong> The dead were thought to continue their identities and social status after death. Perhaps Job wanted <em>the world’s kings and prime ministers<\/em> to acknowledge his own princely status (1:3).<\/p>","summary_ro":"3:14 The dead were thought to continue their identities and social status after death. Perhaps Job wanted the world’s kings and prime ministers to acknowledge his own princely status (1:3).","summary_en":"3:14 The dead were thought to continue their identities and social status after death. Perhaps Job wanted the world’s kings and prime ministers to acknowledge his own princely status (1:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76033,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:14","title_en":"Study Note: Iov 3:14","content_ro":"<p><strong>3:14<\/strong> The dead were thought to continue their identities and social status after death. Perhaps Job wanted <em>the world’s kings and prime ministers<\/em> to acknowledge his own princely status (1:3).<\/p>","content_en":"<p><strong>3:14<\/strong> The dead were thought to continue their identities and social status after death. Perhaps Job wanted <em>the world’s kings and prime ministers<\/em> to acknowledge his own princely status (1:3).<\/p>","summary_ro":"3:14 The dead were thought to continue their identities and social status after death. Perhaps Job wanted the world’s kings and prime ministers to acknowledge his own princely status (1:3).","summary_en":"3:14 The dead were thought to continue their identities and social status after death. Perhaps Job wanted the world’s kings and prime ministers to acknowledge his own princely status (1:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103659,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:14","title_en":"Study Note: Iov 3:14","content_ro":"<p><strong>3:14<\/strong> The dead were thought to continue their identities and social status after death. Perhaps Job wanted <em>the world’s kings and prime ministers<\/em> to acknowledge his own princely status (1:3).<\/p>","content_en":"<p><strong>3:14<\/strong> The dead were thought to continue their identities and social status after death. Perhaps Job wanted <em>the world’s kings and prime ministers<\/em> to acknowledge his own princely status (1:3).<\/p>","summary_ro":"3:14 The dead were thought to continue their identities and social status after death. Perhaps Job wanted the world’s kings and prime ministers to acknowledge his own princely status (1:3).","summary_en":"3:14 The dead were thought to continue their identities and social status after death. Perhaps Job wanted the world’s kings and prime ministers to acknowledge his own princely status (1:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131285,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:14","title_en":"Study Note: Iov 3:14","content_ro":"<p><strong>3:14<\/strong> The dead were thought to continue their identities and social status after death. Perhaps Job wanted <em>the world’s kings and prime ministers<\/em> to acknowledge his own princely status (1:3).<\/p>","content_en":"<p><strong>3:14<\/strong> The dead were thought to continue their identities and social status after death. Perhaps Job wanted <em>the world’s kings and prime ministers<\/em> to acknowledge his own princely status (1:3).<\/p>","summary_ro":"3:14 The dead were thought to continue their identities and social status after death. Perhaps Job wanted the world’s kings and prime ministers to acknowledge his own princely status (1:3).","summary_en":"3:14 The dead were thought to continue their identities and social status after death. Perhaps Job wanted the world’s kings and prime ministers to acknowledge his own princely status (1:3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":48408,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:15","title_en":"Study Note: Iov 3:15","content_ro":"<p><strong>3:15<\/strong> <em>rich in gold, whose palaces were filled with silver:<\/em> This might refer to treasure-filled tombs, but it more likely refers to the futile hoarding of wealth that ends in death (as in 3:14).<\/p>","content_en":"<p><strong>3:15<\/strong> <em>rich in gold, whose palaces were filled with silver:<\/em> This might refer to treasure-filled tombs, but it more likely refers to the futile hoarding of wealth that ends in death (as in 3:14).<\/p>","summary_ro":"3:15 rich in gold, whose palaces were filled with silver: This might refer to treasure-filled tombs, but it more likely refers to the futile hoarding of wealth that ends in death (as in 3:14).","summary_en":"3:15 rich in gold, whose palaces were filled with silver: This might refer to treasure-filled tombs, but it more likely refers to the futile hoarding of wealth that ends in death (as in 3:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76034,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:15","title_en":"Study Note: Iov 3:15","content_ro":"<p><strong>3:15<\/strong> <em>rich in gold, whose palaces were filled with silver:<\/em> This might refer to treasure-filled tombs, but it more likely refers to the futile hoarding of wealth that ends in death (as in 3:14).<\/p>","content_en":"<p><strong>3:15<\/strong> <em>rich in gold, whose palaces were filled with silver:<\/em> This might refer to treasure-filled tombs, but it more likely refers to the futile hoarding of wealth that ends in death (as in 3:14).<\/p>","summary_ro":"3:15 rich in gold, whose palaces were filled with silver: This might refer to treasure-filled tombs, but it more likely refers to the futile hoarding of wealth that ends in death (as in 3:14).","summary_en":"3:15 rich in gold, whose palaces were filled with silver: This might refer to treasure-filled tombs, but it more likely refers to the futile hoarding of wealth that ends in death (as in 3:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103660,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:15","title_en":"Study Note: Iov 3:15","content_ro":"<p><strong>3:15<\/strong> <em>rich in gold, whose palaces were filled with silver:<\/em> This might refer to treasure-filled tombs, but it more likely refers to the futile hoarding of wealth that ends in death (as in 3:14).<\/p>","content_en":"<p><strong>3:15<\/strong> <em>rich in gold, whose palaces were filled with silver:<\/em> This might refer to treasure-filled tombs, but it more likely refers to the futile hoarding of wealth that ends in death (as in 3:14).<\/p>","summary_ro":"3:15 rich in gold, whose palaces were filled with silver: This might refer to treasure-filled tombs, but it more likely refers to the futile hoarding of wealth that ends in death (as in 3:14).","summary_en":"3:15 rich in gold, whose palaces were filled with silver: This might refer to treasure-filled tombs, but it more likely refers to the futile hoarding of wealth that ends in death (as in 3:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131286,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:15","title_en":"Study Note: Iov 3:15","content_ro":"<p><strong>3:15<\/strong> <em>rich in gold, whose palaces were filled with silver:<\/em> This might refer to treasure-filled tombs, but it more likely refers to the futile hoarding of wealth that ends in death (as in 3:14).<\/p>","content_en":"<p><strong>3:15<\/strong> <em>rich in gold, whose palaces were filled with silver:<\/em> This might refer to treasure-filled tombs, but it more likely refers to the futile hoarding of wealth that ends in death (as in 3:14).<\/p>","summary_ro":"3:15 rich in gold, whose palaces were filled with silver: This might refer to treasure-filled tombs, but it more likely refers to the futile hoarding of wealth that ends in death (as in 3:14).","summary_en":"3:15 rich in gold, whose palaces were filled with silver: This might refer to treasure-filled tombs, but it more likely refers to the futile hoarding of wealth that ends in death (as in 3:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":26056,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Miscarriage","title_en":"Miscarriage","content_ro":"<h3>MISCARRIAGE<\/h3>\n<p>Spontaneous abortion of a nonviable fetus. It occurs in both human (Jb 3:16; Hos 9:14) and animal (Gn 31:38; Jb 21:10) pregnancies. The major problem is not in being unable to conceive or to become pregnant but in carrying the pregnancy to full term. The curse of a “miscarrying womb” results in not being able to have children (Hos 9:14), while the blessing of God results in successful pregnancies and long life (Ex 23:26).<\/p>\n<p>The time factor is the key abnormality as indicated by premature delivery or “untimely birth” (Ps 58:8; Jb 3:16). While miscarriages occur for many reasons, Scripture mentions two: improper care (in animals) (Gn 31:38) and trauma to a pregnant woman (Ex 21:22).<\/p>\n<p>Numbers 5 gives the test for an unfaithful wife. If she is guilty of adultery, then “her abdomen will swell and her thigh waste away” (v 27, <span>niv<\/span>). These phrases may be euphemisms for miscarriage or for sterility (see <span>nlt<\/span>).<\/p>\n<p>Paul underscores his inherent unworthiness to be an apostle by comparing his spiritual birth to an untimely physical birth (1 Cor 15:8).<\/p>\n<p><em>See also<\/em> Barrenness.<\/p>","content_en":"<h3>MISCARRIAGE<\/h3>\n<p>Spontaneous abortion of a nonviable fetus. It occurs in both human (Jb 3:16; Hos 9:14) and animal (Gn 31:38; Jb 21:10) pregnancies. The major problem is not in being unable to conceive or to become pregnant but in carrying the pregnancy to full term. The curse of a “miscarrying womb” results in not being able to have children (Hos 9:14), while the blessing of God results in successful pregnancies and long life (Ex 23:26).<\/p>\n<p>The time factor is the key abnormality as indicated by premature delivery or “untimely birth” (Ps 58:8; Jb 3:16). While miscarriages occur for many reasons, Scripture mentions two: improper care (in animals) (Gn 31:38) and trauma to a pregnant woman (Ex 21:22).<\/p>\n<p>Numbers 5 gives the test for an unfaithful wife. If she is guilty of adultery, then “her abdomen will swell and her thigh waste away” (v 27, <span>niv<\/span>). These phrases may be euphemisms for miscarriage or for sterility (see <span>nlt<\/span>).<\/p>\n<p>Paul underscores his inherent unworthiness to be an apostle by comparing his spiritual birth to an untimely physical birth (1 Cor 15:8).<\/p>\n<p><em>See also<\/em> Barrenness.<\/p>","summary_ro":"MISCARRIAGE Spontaneous abortion of a nonviable fetus. It occurs in both human (Jb 3:16; Hos 9:14) and animal (Gn 31:38; Jb 21:10) pregnancies. The major problem is not in being unable to conceive or to become pregnant but in carrying the pregnancy to full term. The curse of a “miscarrying womb” results in not being able to have children (Hos 9:14), while the blessing of God results in successful pregnancies and long life (Ex 23:26). The time factor is the key abnormality as indicated by prem...","summary_en":"MISCARRIAGE Spontaneous abortion of a nonviable fetus. It occurs in both human (Jb 3:16; Hos 9:14) and animal (Gn 31:38; Jb 21:10) pregnancies. The major problem is not in being unable to conceive or to become pregnant but in carrying the pregnancy to full term. The curse of a “miscarrying womb” results in not being able to have children (Hos 9:14), while the blessing of God results in successful pregnancies and long life (Ex 23:26). The time factor is the key abnormality as indicated by prem...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":16150,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hell","title_en":"Hell","content_ro":"<h3>HELL<\/h3>\n<p>Place of future punishment for the lost, unrepentant, wicked dead.<\/p>\n<p>Preview<\/p>\n<p>• Definition and Description<\/p>\n<p>• Biblical Terms<\/p>\n<p>• The Justice of Eternal Punishment<\/p>\n<p class=\"h2\" id=\"DefinitionandDescription\">Definition and Description<\/p>\n<p>Hell is the final destiny of unbelievers and is variously described by the figures of a furnace of fire, eternal fire, eternal punishment (Mt 13:42, 50; 25:41, 46); outer darkness, the place of weeping and torment (8:12); the lake of fire, the second death (Rv 21:8); a place for the devil and his demons (Mt 25:41). Evidently, those in hell experience everlasting separation from the Lord, never to see the glory of his power (2 Thes 1:9). Those who worshiped the beast will be subject to continuous torment (Rv 14:10-11).<\/p>\n<p>Other expressions that indicate that the final state of the wicked is eternal are these: “burn with unquenchable fire” (Mt 3:12); “to the unquenchable fire . . . where their worm does not die, and the fire is not quenched” (Mk 9:43, 48); there is sin that “will not be forgiven, either in this age or in the age to come” (Mt 12:32, <span>rsv<\/span>). When Scripture is understood properly, there is no hint anywhere of the termination of the terrible state of unbelievers in hell. Their doom is unending; there is a solemn finality about their miserable condition. (It is significant that the most descriptive and conclusive utterances about hell come from the lips of Jesus.)<\/p>\n<p>A summary of all Scripture that speaks of hell indicates that there is the loss and absence of all good, and the misery and torment of an evil conscience. The most terrifying aspect is the complete and deserved separation from God and from all that is pure, holy, and beautiful. In addition, there is the awareness of being under the wrath of God and of enduring the curse of a righteous sentence because of one’s sins that were consciously and voluntarily committed.<\/p>\n<p>Although the biblical descriptions of hell are stated in very physical and literal terms, the essential character of hell should not be conceived in or limited to designations such as the worm that devours, the stripes that are inflicted, the burning or being consumed by fire. This affirmation does not detract from the horror or the gravity of the situation in hell, because nothing could possibly be worse than separation from God and the torment of an evil conscience. Hell is hell for those who are there essentially because they are completely alienated from God, and wherever there is alienation from God, there is always estrangement from one’s fellows. This is the worst possible punishment to which anyone could be subject: to be totally and irrevocably cut off from God and to be at enmity with all those who are around oneself. Another painful consequence of such a condition is to be at odds with oneself—torn apart from within by an accusing sense of guilt and shame. This condition is one of total conflict: with God, one’s neighbors, and oneself. This is hell! If the descriptions of hell are figurative or symbolic, the conditions they represent are more intense and real than the figures of speech in which they are expressed.<\/p>\n<p>Punishment for sin is a persistent teaching of the Bible. The doctrine of judgment is as extensive as the Canon itself. Typical of such passages are Genesis 2:17; 3:17-19; 4:13; Leviticus 26:27-33; Psalm 149:7; Isaiah 3:11; Ezekiel 14:10; Amos 1:2–2:16; Zechariah 14:19; Matthew 25:41, 46; Luke 16:23-24; Romans 2:5-12; Galatians 6:7-8; Hebrews 10:29-31; and Revelation 20:11-15.<\/p>\n<p class=\"h2\" id=\"BiblicalTerms\">Biblical Terms<\/p>\n<p>The Hebrew word “Sheol” in the OT is predominantly used for “the grave, the pit, the place of the departed dead” (Gn 37:35; Jb 7:9; 14:13; 17:13-16; Pss 6:5; 16:10; 55:15; Prv 9:18; Eccl 9:10; Is 14:11; 38:10-12, 18). There does not seem to be a very clear distinction in the OT between the final destiny of the good and the evil. They all alike go to the grave, to the world below, a world of gloom, weariness, darkness, decay, and forgetfulness, where one is remote from God (Jb 10:20-22; Ps 88:3-6), yet accessible to him (Jb 26:6; Ps 138:8; Am 9:2). It is a place characterized by silence (Pss 94:17; 115:17) and rest (Jb 3:17). Other texts, however, seem to suggest some aspect of consciousness, hope, and communication in Sheol (Jb 14:13-15; 19:25-27; Pss 16:10; 49:15; Is 14:9-10; Ez 32:21). A few texts seem to suggest the threat of divine judgment after death (Pss 9:17; 55:15). On the whole, Sheol was regarded with dismay and foreboding (Dt 32:22; Is 38:18).<\/p>\n<p>It was not until the time of the postcanonical Jewish literature, the writings that were developed between the close of the OT and the beginning of NT times, that clear distinctions were made between the final destinies of the righteous and the unrighteous. The idea of separate divisions within Sheol for the good and the evil was developed. It is unmistakable that there was in Jewish thought, as reflected throughout the OT, a belief in a future and continued existence beyond death, however shadowy and indefinite the concept.<\/p>\n<p>The Greek word “hades” in the NT is used very similarly to “Sheol” in the OT. It was, in fact, used by the translators of the Septuagint, the Greek version of the OT, for Sheol. It designated in general the place or state of the dead, the grave, or death itself. In some versions the word is not translated at all but is transliterated simply as “hades.” The NT is not always very explicit about the meaning of hades, other than what has just been described. Use of the word often does not reveal much about the specific condition of the dead. There are some passages, however, that indicate a distinct advance over the use of Sheol in the OT. One NT passage definitely describes hades as a place of evil and punishment of the wicked, and may appropriately be translated “hell” (Lk 16:23). In all other instances, hades indicates nothing more than the place of the dead.<\/p>\n<p>The Greek word “Gehenna” is used in a number of NT texts to designate the fiery place for punishment of sinners and is often translated “hell” or “the fires of hell” (Mt 5:22, 29-30; 10:28; 18:9; 23:15, 33; Mk 9:43, 45, 47; Jas 3:6). It is usually used in connection with the final judgment and often has the suggestion that the punishment spoken of is eternal. Gehenna is derived by transliteration from the Hebrew of the OT “valley of Hinnom” or the “valley of the son of Hinnom,” a ravine on the south side of Jerusalem. This valley was the center of idolatrous worship in which children were burned by fire as an offering to the heathen god Molech (2 Chr 28:3; 33:6). In the time of Josiah it became a place of abomination, polluted by dead men’s bones and rubbish (2 Kgs 23:10-14) and by the garbage and filth of Jerusalem dumped there. A fire burned continuously in this valley. It thus became a symbol of the unending fires of hell where the lost are consumed in torment. It was a symbol of judgment to be imposed on the idolatrous and disobedient (Jer 7:31-34; 32:35).<\/p>\n<p>Another Greek word used to designate hell or “the lower regions” is “Tartarus” (2 Pt 2:4), a classical word for the place of eternal punishment. The apostle Peter uses it for the fallen angels who were thrown into hell, “committed . . . to pits of nether gloom to be kept until the judgment” (<span>rsv<\/span>).<\/p>\n<p>As noted above, there are, in addition to these terms, the very explicit and vivid phrases that clearly teach the doctrine of hell, as developed at the beginning of this article. The biblical doctrine is determined much more by these decisive phrases than by the somewhat indecisive but frequently used terms “Sheol” and “hades.”<\/p>\n\n<p class=\"h2\" id=\"TheJusticeofEternalPunishment\">The Justice of Eternal Punishment<\/p>\n<p>It is difficult for us to understand the righteous judgment of a holy God who, on one hand, hates all evil, yet, on the other hand, loves the evildoers enough to sacrifice his only Son for their salvation from sin. Divine wrath is the necessary reaction of a holy God who hates all that is contrary to his righteous nature. When the only remedy for human sin is rejected and all appeals of a loving, seeking God for the reconciliation of rebellious sinners are refused, there is no other course of action that God himself can pursue but to leave the sinner to his self-chosen destiny. Punishment for sin is then the inevitable and inescapable response of holiness to that which is morally opposite, and it must continue as long as the sinful condition requiring it continues. There is no indication anywhere in Scripture that lost sinners in hell are capable of repentance and faith. If in this life they did not turn away from sin and receive Christ as Savior with all the favorable circumstances and opportunities afforded them on earth, it is unreasonable to think they will do so in the life to come. Punishment cannot come to an end until guilt and sin come to an end. When the sinner ultimately resists and rejects the work of the Holy Spirit whereby he is convicted of sin, there remains no more possibility of repentance or salvation. He has committed an eternal sin (Mk 3:29; Rv 22:11), which deserves eternal punishment.<\/p>\n<p>The impossibility of faith and repentance in hell is seen also from the tragic reality of the depraved will, conditioned and determined by its repeated rebellion against God. Sin reproduces itself in the will, and character tends to become irrevocably fixed. God responds to endless sinning with the necessary counterpart of endless punishment.<\/p>\n<p>If the question is raised, How can a loving God send people to an everlasting hell? it must be replied that God does not choose this destination for people; they freely choose it for themselves. God simply concurs in their self-chosen way and reveals the full consequences of their evil choice. It must always be remembered that God is not only loving; he is also holy and righteous. There must be some adequate reckoning with justice in the universe where a revolt against God has brought evil consequences of enormous proportions.<\/p>\n<p>While the duration of punishment in hell is eternal for all who have chosen that destiny for themselves, there are degrees of punishment proportional to the degrees of guilt of each individual. Only God is able to determine what those degrees are, and he will assign the consequences with perfect justice according to the responsibility of each one. Evidence of such gradations in future punishment is found in Scripture (Mt 11:20-24; Lk 12:47-48; Rv 20:12-13; cf. Ez 16:48-61). An obvious comparison is made in these texts between the differing intensities of punishment that are involved in the contrasting privileges, knowledge, and opportunities.<\/p>\n<p>From all that has been said, it should be obvious that a variety of nonbiblical views must be ruled out, however attractively they may be presented by their advocates and however popular they may be from time to time. Among these views are the erroneous, but sometimes persuasive, doctrines of universalism, annihilationism, and second probation. Universalism promotes the concept that God will save everyone in the end. Annihilationism teaches that hell is not a place of conscious suffering but of final extermination. And second probation is a notion that people can be delivered from hell. It must always be remembered that the Bible is our rule of faith for the doctrine of hell, however difficult the doctrine may seem for natural reason or for human sentiment. Scripture leaves no doubt about the terrible nature and the eternal duration of hell. Rejection or neglect of this doctrine will have dire effects upon the mission of the church.<\/p>\n<p><em>See also<\/em> “Abraham’s Bosom”; Dead, Place of the; Death; Gehenna; Hades; Intermediate State; Sheol; Wrath of God.<\/p>","content_en":"<h3>HELL<\/h3>\n<p>Place of future punishment for the lost, unrepentant, wicked dead.<\/p>\n<p>Preview<\/p>\n<p>• Definition and Description<\/p>\n<p>• Biblical Terms<\/p>\n<p>• The Justice of Eternal Punishment<\/p>\n<p class=\"h2\" id=\"DefinitionandDescription\">Definition and Description<\/p>\n<p>Hell is the final destiny of unbelievers and is variously described by the figures of a furnace of fire, eternal fire, eternal punishment (Mt 13:42, 50; 25:41, 46); outer darkness, the place of weeping and torment (8:12); the lake of fire, the second death (Rv 21:8); a place for the devil and his demons (Mt 25:41). Evidently, those in hell experience everlasting separation from the Lord, never to see the glory of his power (2 Thes 1:9). Those who worshiped the beast will be subject to continuous torment (Rv 14:10-11).<\/p>\n<p>Other expressions that indicate that the final state of the wicked is eternal are these: “burn with unquenchable fire” (Mt 3:12); “to the unquenchable fire . . . where their worm does not die, and the fire is not quenched” (Mk 9:43, 48); there is sin that “will not be forgiven, either in this age or in the age to come” (Mt 12:32, <span>rsv<\/span>). When Scripture is understood properly, there is no hint anywhere of the termination of the terrible state of unbelievers in hell. Their doom is unending; there is a solemn finality about their miserable condition. (It is significant that the most descriptive and conclusive utterances about hell come from the lips of Jesus.)<\/p>\n<p>A summary of all Scripture that speaks of hell indicates that there is the loss and absence of all good, and the misery and torment of an evil conscience. The most terrifying aspect is the complete and deserved separation from God and from all that is pure, holy, and beautiful. In addition, there is the awareness of being under the wrath of God and of enduring the curse of a righteous sentence because of one’s sins that were consciously and voluntarily committed.<\/p>\n<p>Although the biblical descriptions of hell are stated in very physical and literal terms, the essential character of hell should not be conceived in or limited to designations such as the worm that devours, the stripes that are inflicted, the burning or being consumed by fire. This affirmation does not detract from the horror or the gravity of the situation in hell, because nothing could possibly be worse than separation from God and the torment of an evil conscience. Hell is hell for those who are there essentially because they are completely alienated from God, and wherever there is alienation from God, there is always estrangement from one’s fellows. This is the worst possible punishment to which anyone could be subject: to be totally and irrevocably cut off from God and to be at enmity with all those who are around oneself. Another painful consequence of such a condition is to be at odds with oneself—torn apart from within by an accusing sense of guilt and shame. This condition is one of total conflict: with God, one’s neighbors, and oneself. This is hell! If the descriptions of hell are figurative or symbolic, the conditions they represent are more intense and real than the figures of speech in which they are expressed.<\/p>\n<p>Punishment for sin is a persistent teaching of the Bible. The doctrine of judgment is as extensive as the Canon itself. Typical of such passages are Genesis 2:17; 3:17-19; 4:13; Leviticus 26:27-33; Psalm 149:7; Isaiah 3:11; Ezekiel 14:10; Amos 1:2–2:16; Zechariah 14:19; Matthew 25:41, 46; Luke 16:23-24; Romans 2:5-12; Galatians 6:7-8; Hebrews 10:29-31; and Revelation 20:11-15.<\/p>\n<p class=\"h2\" id=\"BiblicalTerms\">Biblical Terms<\/p>\n<p>The Hebrew word “Sheol” in the OT is predominantly used for “the grave, the pit, the place of the departed dead” (Gn 37:35; Jb 7:9; 14:13; 17:13-16; Pss 6:5; 16:10; 55:15; Prv 9:18; Eccl 9:10; Is 14:11; 38:10-12, 18). There does not seem to be a very clear distinction in the OT between the final destiny of the good and the evil. They all alike go to the grave, to the world below, a world of gloom, weariness, darkness, decay, and forgetfulness, where one is remote from God (Jb 10:20-22; Ps 88:3-6), yet accessible to him (Jb 26:6; Ps 138:8; Am 9:2). It is a place characterized by silence (Pss 94:17; 115:17) and rest (Jb 3:17). Other texts, however, seem to suggest some aspect of consciousness, hope, and communication in Sheol (Jb 14:13-15; 19:25-27; Pss 16:10; 49:15; Is 14:9-10; Ez 32:21). A few texts seem to suggest the threat of divine judgment after death (Pss 9:17; 55:15). On the whole, Sheol was regarded with dismay and foreboding (Dt 32:22; Is 38:18).<\/p>\n<p>It was not until the time of the postcanonical Jewish literature, the writings that were developed between the close of the OT and the beginning of NT times, that clear distinctions were made between the final destinies of the righteous and the unrighteous. The idea of separate divisions within Sheol for the good and the evil was developed. It is unmistakable that there was in Jewish thought, as reflected throughout the OT, a belief in a future and continued existence beyond death, however shadowy and indefinite the concept.<\/p>\n<p>The Greek word “hades” in the NT is used very similarly to “Sheol” in the OT. It was, in fact, used by the translators of the Septuagint, the Greek version of the OT, for Sheol. It designated in general the place or state of the dead, the grave, or death itself. In some versions the word is not translated at all but is transliterated simply as “hades.” The NT is not always very explicit about the meaning of hades, other than what has just been described. Use of the word often does not reveal much about the specific condition of the dead. There are some passages, however, that indicate a distinct advance over the use of Sheol in the OT. One NT passage definitely describes hades as a place of evil and punishment of the wicked, and may appropriately be translated “hell” (Lk 16:23). In all other instances, hades indicates nothing more than the place of the dead.<\/p>\n<p>The Greek word “Gehenna” is used in a number of NT texts to designate the fiery place for punishment of sinners and is often translated “hell” or “the fires of hell” (Mt 5:22, 29-30; 10:28; 18:9; 23:15, 33; Mk 9:43, 45, 47; Jas 3:6). It is usually used in connection with the final judgment and often has the suggestion that the punishment spoken of is eternal. Gehenna is derived by transliteration from the Hebrew of the OT “valley of Hinnom” or the “valley of the son of Hinnom,” a ravine on the south side of Jerusalem. This valley was the center of idolatrous worship in which children were burned by fire as an offering to the heathen god Molech (2 Chr 28:3; 33:6). In the time of Josiah it became a place of abomination, polluted by dead men’s bones and rubbish (2 Kgs 23:10-14) and by the garbage and filth of Jerusalem dumped there. A fire burned continuously in this valley. It thus became a symbol of the unending fires of hell where the lost are consumed in torment. It was a symbol of judgment to be imposed on the idolatrous and disobedient (Jer 7:31-34; 32:35).<\/p>\n<p>Another Greek word used to designate hell or “the lower regions” is “Tartarus” (2 Pt 2:4), a classical word for the place of eternal punishment. The apostle Peter uses it for the fallen angels who were thrown into hell, “committed . . . to pits of nether gloom to be kept until the judgment” (<span>rsv<\/span>).<\/p>\n<p>As noted above, there are, in addition to these terms, the very explicit and vivid phrases that clearly teach the doctrine of hell, as developed at the beginning of this article. The biblical doctrine is determined much more by these decisive phrases than by the somewhat indecisive but frequently used terms “Sheol” and “hades.”<\/p>\n\n<p class=\"h2\" id=\"TheJusticeofEternalPunishment\">The Justice of Eternal Punishment<\/p>\n<p>It is difficult for us to understand the righteous judgment of a holy God who, on one hand, hates all evil, yet, on the other hand, loves the evildoers enough to sacrifice his only Son for their salvation from sin. Divine wrath is the necessary reaction of a holy God who hates all that is contrary to his righteous nature. When the only remedy for human sin is rejected and all appeals of a loving, seeking God for the reconciliation of rebellious sinners are refused, there is no other course of action that God himself can pursue but to leave the sinner to his self-chosen destiny. Punishment for sin is then the inevitable and inescapable response of holiness to that which is morally opposite, and it must continue as long as the sinful condition requiring it continues. There is no indication anywhere in Scripture that lost sinners in hell are capable of repentance and faith. If in this life they did not turn away from sin and receive Christ as Savior with all the favorable circumstances and opportunities afforded them on earth, it is unreasonable to think they will do so in the life to come. Punishment cannot come to an end until guilt and sin come to an end. When the sinner ultimately resists and rejects the work of the Holy Spirit whereby he is convicted of sin, there remains no more possibility of repentance or salvation. He has committed an eternal sin (Mk 3:29; Rv 22:11), which deserves eternal punishment.<\/p>\n<p>The impossibility of faith and repentance in hell is seen also from the tragic reality of the depraved will, conditioned and determined by its repeated rebellion against God. Sin reproduces itself in the will, and character tends to become irrevocably fixed. God responds to endless sinning with the necessary counterpart of endless punishment.<\/p>\n<p>If the question is raised, How can a loving God send people to an everlasting hell? it must be replied that God does not choose this destination for people; they freely choose it for themselves. God simply concurs in their self-chosen way and reveals the full consequences of their evil choice. It must always be remembered that God is not only loving; he is also holy and righteous. There must be some adequate reckoning with justice in the universe where a revolt against God has brought evil consequences of enormous proportions.<\/p>\n<p>While the duration of punishment in hell is eternal for all who have chosen that destiny for themselves, there are degrees of punishment proportional to the degrees of guilt of each individual. Only God is able to determine what those degrees are, and he will assign the consequences with perfect justice according to the responsibility of each one. Evidence of such gradations in future punishment is found in Scripture (Mt 11:20-24; Lk 12:47-48; Rv 20:12-13; cf. Ez 16:48-61). An obvious comparison is made in these texts between the differing intensities of punishment that are involved in the contrasting privileges, knowledge, and opportunities.<\/p>\n<p>From all that has been said, it should be obvious that a variety of nonbiblical views must be ruled out, however attractively they may be presented by their advocates and however popular they may be from time to time. Among these views are the erroneous, but sometimes persuasive, doctrines of universalism, annihilationism, and second probation. Universalism promotes the concept that God will save everyone in the end. Annihilationism teaches that hell is not a place of conscious suffering but of final extermination. And second probation is a notion that people can be delivered from hell. It must always be remembered that the Bible is our rule of faith for the doctrine of hell, however difficult the doctrine may seem for natural reason or for human sentiment. Scripture leaves no doubt about the terrible nature and the eternal duration of hell. Rejection or neglect of this doctrine will have dire effects upon the mission of the church.<\/p>\n<p><em>See also<\/em> “Abraham’s Bosom”; Dead, Place of the; Death; Gehenna; Hades; Intermediate State; Sheol; Wrath of God.<\/p>","summary_ro":"HELL Place of future punishment for the lost, unrepentant, wicked dead. Preview • Definition and Description • Biblical Terms • The Justice of Eternal Punishment Definition and Description Hell is the final destiny of unbelievers and is variously described by the figures of a furnace of fire, eternal fire, eternal punishment (Mt 13:42, 50; 25:41, 46); outer darkness, the place of weeping and torment (8:12); the lake of fire, the second death (Rv 21:8); a place for the devil and his demons (Mt...","summary_en":"HELL Place of future punishment for the lost, unrepentant, wicked dead. Preview • Definition and Description • Biblical Terms • The Justice of Eternal Punishment Definition and Description Hell is the final destiny of unbelievers and is variously described by the figures of a furnace of fire, eternal fire, eternal punishment (Mt 13:42, 50; 25:41, 46); outer darkness, the place of weeping and torment (8:12); the lake of fire, the second death (Rv 21:8); a place for the devil and his demons (Mt...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":36789,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Taskmaster*","title_en":"Taskmaster*","content_ro":"<h3>TASKMASTER*<\/h3>\n<p>An overseer of public workers who enforced their performance. Taskmasters are depicted on Egyptian bas-reliefs with whips in their hands to enforce discipline (Ex 1:11; 3:7; 5:6-14; Jb 3:18). The Hebrew verb means “to oppress.” David and Solomon had such officers. Adoram was in charge of forced labor (2 Sm 20:24; 1 Kgs 4:6; 12:18; 2 Chr 10:18). The excesses of these men were a factor in the revolt of the northern tribes after the death of Solomon (1 Kgs 12:3-14).<\/p>","content_en":"<h3>TASKMASTER*<\/h3>\n<p>An overseer of public workers who enforced their performance. Taskmasters are depicted on Egyptian bas-reliefs with whips in their hands to enforce discipline (Ex 1:11; 3:7; 5:6-14; Jb 3:18). The Hebrew verb means “to oppress.” David and Solomon had such officers. Adoram was in charge of forced labor (2 Sm 20:24; 1 Kgs 4:6; 12:18; 2 Chr 10:18). The excesses of these men were a factor in the revolt of the northern tribes after the death of Solomon (1 Kgs 12:3-14).<\/p>","summary_ro":"TASKMASTER* An overseer of public workers who enforced their performance. Taskmasters are depicted on Egyptian bas-reliefs with whips in their hands to enforce discipline (Ex 1:11; 3:7; 5:6-14; Jb 3:18). The Hebrew verb means “to oppress.” David and Solomon had such officers. Adoram was in charge of forced labor (2 Sm 20:24; 1 Kgs 4:6; 12:18; 2 Chr 10:18). The excesses of these men were a factor in the revolt of the northern tribes after the death of Solomon (1 Kgs 12:3-14).","summary_en":"TASKMASTER* An overseer of public workers who enforced their performance. Taskmasters are depicted on Egyptian bas-reliefs with whips in their hands to enforce discipline (Ex 1:11; 3:7; 5:6-14; Jb 3:18). The Hebrew verb means “to oppress.” David and Solomon had such officers. Adoram was in charge of forced labor (2 Sm 20:24; 1 Kgs 4:6; 12:18; 2 Chr 10:18). The excesses of these men were a factor in the revolt of the northern tribes after the death of Solomon (1 Kgs 12:3-14).","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":23120,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Liberty*","title_en":"Liberty*","content_ro":"<h3>LIBERTY*<\/h3>\n<p>Quality or state of being free. In the ancient world slavery was universal. The law of Moses provided that a Hebrew slave serve six years and go free in the seventh (Ex 21:2). This provision of the law lies behind Jeremiah 34, a passage that makes two things plain: (1) what the law required was recognized, but (2) many failed to comply with it. But whatever the practice, the law enshrined the principle of freedom. After each 49 years there was to be a jubilee year when all property would be returned to its original owners and slaves would be freed (Lv 25:8-24; cf. Ez 46:17).<\/p>\n<p>Liberty might be given a slave for other reasons. If his owner destroyed the sight in an eye or knocked a tooth out, the slave must be freed for the loss of his eye or tooth (Ex 21:26-27). In a somewhat gloomy passage Job reflects that in Sheol “the slave is free from his master” (Jb 3:19). In another vein he appreciates the freedom of the wild ass (39:5).<\/p>\n<p>When the Messiah comes, one of his tasks will be “to proclaim liberty to the captives” (Is 61:1). OT believers thought of this liberty in terms of freedom from foreign domination. But the Messiah is concerned basically with setting people’s spirits free. Liberty is a way of life before God, as well as a state of being free from shackles.<\/p>\n<p>In the NT freedom is sometimes seen as a literal release from captivity. For example, all four Gospels refer to the Jewish custom of having a prisoner set free at Passover (see Mk 15:6-15). There are references also to the release of prisoners (see Acts 3:13; 16:35). Paul encouraged Christian slaves to get their freedom if they could (1 Cor 7:21), and he personally advocated the freedom of Onesimus, a slave who had run away from his master, Philemon (see Phlm). But Paul did not advocate freedom from slavery as part of the Christian gospel. Rather, he emphasized freedom in Christ for all the believers—both those who are free and those who are slaves.<\/p>\n<p>The freedom that matters is the freedom Christ gives. Jesus says plainly that people are really free when the Son sets them free (Jn 8:36). Paul exults in the freedom that Jesus Christ brings (Rom 7:24-25). The same idea can be expressed in terms of the truth making people free (Jn 8:32); of course, these words must be understood in light of the fact that Jesus is himself the truth (Jn 14:6). This is not the philosophical concept that error enslaves men while truth has a liberating effect. Truth here is that truth that is associated with Jesus, “the word of the truth, the gospel” (Col 1:5). Paul says, “Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom” (2 Cor 3:17, <span>rsv<\/span>).<\/p>\n<p>The NT is insistent that, left to themselves, people cannot defeat sin. And this is a fact of life of which the modern world affords ample proof. We may earnestly desire to do good, but evil is too powerful for us. We cannot do the good we wish to do (Rom 7:21-23). But because of Christ’s atoning work, the power of sin is broken. “For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death” (Rom 8:2, <span>rsv<\/span>). This truth is insisted on again and again, and is expressed in a variety of ways.<\/p>\n<p>But there is another freedom that belongs to the Christian—freedom from the law. There were many in the first century who saw the way of salvation as keeping the commandments of God. This was commonly urged among the Jews, and some of the first Christians seem to have taken up the idea from them. After all, it seems so obvious: if we lead good lives, we will be all right with God. The trouble with this position is that we do not lead good lives, for sin is too strong. But there is a further defect; namely, that the way of law is not the way for which Christ died. This is given special emphasis in Galatians, where Paul argues strongly that salvation is not by way of the law but by faith (Rom 4; Gal 3). He complains of people who slipped in to spy on the freedom they had in Christ Jesus (Gal 2:4). He points out that since Christ freed us, we ought not to get caught up in any form of bondage (5:1).<\/p>\n<p>In one striking passage Paul looks for the whole creation to be liberated from the bondage of decay (Rom 8:21). It will in some way share in the liberty of the glory of God’s children. This points to a wonderful destiny for creation. And we should not miss the “glory” that the liberty of God’s children means.<\/p>\n<p>There is an obvious temptation to presume on our freedom, since we do nothing to merit our salvation. But we are more than once warned not to misuse our liberty (Rom 6:1-4; Gal 5:13; 1 Pt 2:16). We must live as free people without making our liberty the means of bringing us into a new form of slavery of our own devising.<\/p>\n<p><em>See also<\/em> Slave, Slavery.<\/p>","content_en":"<h3>LIBERTY*<\/h3>\n<p>Quality or state of being free. In the ancient world slavery was universal. The law of Moses provided that a Hebrew slave serve six years and go free in the seventh (Ex 21:2). This provision of the law lies behind Jeremiah 34, a passage that makes two things plain: (1) what the law required was recognized, but (2) many failed to comply with it. But whatever the practice, the law enshrined the principle of freedom. After each 49 years there was to be a jubilee year when all property would be returned to its original owners and slaves would be freed (Lv 25:8-24; cf. Ez 46:17).<\/p>\n<p>Liberty might be given a slave for other reasons. If his owner destroyed the sight in an eye or knocked a tooth out, the slave must be freed for the loss of his eye or tooth (Ex 21:26-27). In a somewhat gloomy passage Job reflects that in Sheol “the slave is free from his master” (Jb 3:19). In another vein he appreciates the freedom of the wild ass (39:5).<\/p>\n<p>When the Messiah comes, one of his tasks will be “to proclaim liberty to the captives” (Is 61:1). OT believers thought of this liberty in terms of freedom from foreign domination. But the Messiah is concerned basically with setting people’s spirits free. Liberty is a way of life before God, as well as a state of being free from shackles.<\/p>\n<p>In the NT freedom is sometimes seen as a literal release from captivity. For example, all four Gospels refer to the Jewish custom of having a prisoner set free at Passover (see Mk 15:6-15). There are references also to the release of prisoners (see Acts 3:13; 16:35). Paul encouraged Christian slaves to get their freedom if they could (1 Cor 7:21), and he personally advocated the freedom of Onesimus, a slave who had run away from his master, Philemon (see Phlm). But Paul did not advocate freedom from slavery as part of the Christian gospel. Rather, he emphasized freedom in Christ for all the believers—both those who are free and those who are slaves.<\/p>\n<p>The freedom that matters is the freedom Christ gives. Jesus says plainly that people are really free when the Son sets them free (Jn 8:36). Paul exults in the freedom that Jesus Christ brings (Rom 7:24-25). The same idea can be expressed in terms of the truth making people free (Jn 8:32); of course, these words must be understood in light of the fact that Jesus is himself the truth (Jn 14:6). This is not the philosophical concept that error enslaves men while truth has a liberating effect. Truth here is that truth that is associated with Jesus, “the word of the truth, the gospel” (Col 1:5). Paul says, “Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom” (2 Cor 3:17, <span>rsv<\/span>).<\/p>\n<p>The NT is insistent that, left to themselves, people cannot defeat sin. And this is a fact of life of which the modern world affords ample proof. We may earnestly desire to do good, but evil is too powerful for us. We cannot do the good we wish to do (Rom 7:21-23). But because of Christ’s atoning work, the power of sin is broken. “For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death” (Rom 8:2, <span>rsv<\/span>). This truth is insisted on again and again, and is expressed in a variety of ways.<\/p>\n<p>But there is another freedom that belongs to the Christian—freedom from the law. There were many in the first century who saw the way of salvation as keeping the commandments of God. This was commonly urged among the Jews, and some of the first Christians seem to have taken up the idea from them. After all, it seems so obvious: if we lead good lives, we will be all right with God. The trouble with this position is that we do not lead good lives, for sin is too strong. But there is a further defect; namely, that the way of law is not the way for which Christ died. This is given special emphasis in Galatians, where Paul argues strongly that salvation is not by way of the law but by faith (Rom 4; Gal 3). He complains of people who slipped in to spy on the freedom they had in Christ Jesus (Gal 2:4). He points out that since Christ freed us, we ought not to get caught up in any form of bondage (5:1).<\/p>\n<p>In one striking passage Paul looks for the whole creation to be liberated from the bondage of decay (Rom 8:21). It will in some way share in the liberty of the glory of God’s children. This points to a wonderful destiny for creation. And we should not miss the “glory” that the liberty of God’s children means.<\/p>\n<p>There is an obvious temptation to presume on our freedom, since we do nothing to merit our salvation. But we are more than once warned not to misuse our liberty (Rom 6:1-4; Gal 5:13; 1 Pt 2:16). We must live as free people without making our liberty the means of bringing us into a new form of slavery of our own devising.<\/p>\n<p><em>See also<\/em> Slave, Slavery.<\/p>","summary_ro":"LIBERTY* Quality or state of being free. In the ancient world slavery was universal. The law of Moses provided that a Hebrew slave serve six years and go free in the seventh (Ex 21:2). This provision of the law lies behind Jeremiah 34, a passage that makes two things plain: (1) what the law required was recognized, but (2) many failed to comply with it. But whatever the practice, the law enshrined the principle of freedom. After each 49 years there was to be a jubilee year when all property w...","summary_en":"LIBERTY* Quality or state of being free. In the ancient world slavery was universal. The law of Moses provided that a Hebrew slave serve six years and go free in the seventh (Ex 21:2). This provision of the law lies behind Jeremiah 34, a passage that makes two things plain: (1) what the law required was recognized, but (2) many failed to comply with it. But whatever the practice, the law enshrined the principle of freedom. After each 49 years there was to be a jubilee year when all property w...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":48409,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:20","title_en":"Study Note: Iov 3:20","content_ro":"<p><strong>3:20<\/strong>  Job equated <em>light<\/em> with <em>life<\/em> (33:30; see John 1:4; 8:12). • <em>Bitter<\/em> might mean “short-tempered” (Judg 18:25), “enraged” (2 Sam 17:8), “anguish” (Job 7:11), “distress” (Prov 31:6), or “discontented” (1 Sam 1:10; 22:2).<\/p>","content_en":"<p><strong>3:20<\/strong>  Job equated <em>light<\/em> with <em>life<\/em> (33:30; see John 1:4; 8:12). • <em>Bitter<\/em> might mean “short-tempered” (Judg 18:25), “enraged” (2 Sam 17:8), “anguish” (Job 7:11), “distress” (Prov 31:6), or “discontented” (1 Sam 1:10; 22:2).<\/p>","summary_ro":"3:20  Job equated light with life (33:30; see John 1:4; 8:12). • Bitter might mean “short-tempered” (Judg 18:25), “enraged” (2 Sam 17:8), “anguish” (Job 7:11), “distress” (Prov 31:6), or “discontented” (1 Sam 1:10; 22:2).","summary_en":"3:20  Job equated light with life (33:30; see John 1:4; 8:12). • Bitter might mean “short-tempered” (Judg 18:25), “enraged” (2 Sam 17:8), “anguish” (Job 7:11), “distress” (Prov 31:6), or “discontented” (1 Sam 1:10; 22:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76035,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:20","title_en":"Study Note: Iov 3:20","content_ro":"<p><strong>3:20<\/strong>  Job equated <em>light<\/em> with <em>life<\/em> (33:30; see John 1:4; 8:12). • <em>Bitter<\/em> might mean “short-tempered” (Judg 18:25), “enraged” (2 Sam 17:8), “anguish” (Job 7:11), “distress” (Prov 31:6), or “discontented” (1 Sam 1:10; 22:2).<\/p>","content_en":"<p><strong>3:20<\/strong>  Job equated <em>light<\/em> with <em>life<\/em> (33:30; see John 1:4; 8:12). • <em>Bitter<\/em> might mean “short-tempered” (Judg 18:25), “enraged” (2 Sam 17:8), “anguish” (Job 7:11), “distress” (Prov 31:6), or “discontented” (1 Sam 1:10; 22:2).<\/p>","summary_ro":"3:20  Job equated light with life (33:30; see John 1:4; 8:12). • Bitter might mean “short-tempered” (Judg 18:25), “enraged” (2 Sam 17:8), “anguish” (Job 7:11), “distress” (Prov 31:6), or “discontented” (1 Sam 1:10; 22:2).","summary_en":"3:20  Job equated light with life (33:30; see John 1:4; 8:12). • Bitter might mean “short-tempered” (Judg 18:25), “enraged” (2 Sam 17:8), “anguish” (Job 7:11), “distress” (Prov 31:6), or “discontented” (1 Sam 1:10; 22:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103661,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:20","title_en":"Study Note: Iov 3:20","content_ro":"<p><strong>3:20<\/strong>  Job equated <em>light<\/em> with <em>life<\/em> (33:30; see John 1:4; 8:12). • <em>Bitter<\/em> might mean “short-tempered” (Judg 18:25), “enraged” (2 Sam 17:8), “anguish” (Job 7:11), “distress” (Prov 31:6), or “discontented” (1 Sam 1:10; 22:2).<\/p>","content_en":"<p><strong>3:20<\/strong>  Job equated <em>light<\/em> with <em>life<\/em> (33:30; see John 1:4; 8:12). • <em>Bitter<\/em> might mean “short-tempered” (Judg 18:25), “enraged” (2 Sam 17:8), “anguish” (Job 7:11), “distress” (Prov 31:6), or “discontented” (1 Sam 1:10; 22:2).<\/p>","summary_ro":"3:20  Job equated light with life (33:30; see John 1:4; 8:12). • Bitter might mean “short-tempered” (Judg 18:25), “enraged” (2 Sam 17:8), “anguish” (Job 7:11), “distress” (Prov 31:6), or “discontented” (1 Sam 1:10; 22:2).","summary_en":"3:20  Job equated light with life (33:30; see John 1:4; 8:12). • Bitter might mean “short-tempered” (Judg 18:25), “enraged” (2 Sam 17:8), “anguish” (Job 7:11), “distress” (Prov 31:6), or “discontented” (1 Sam 1:10; 22:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131287,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:20","title_en":"Study Note: Iov 3:20","content_ro":"<p><strong>3:20<\/strong>  Job equated <em>light<\/em> with <em>life<\/em> (33:30; see John 1:4; 8:12). • <em>Bitter<\/em> might mean “short-tempered” (Judg 18:25), “enraged” (2 Sam 17:8), “anguish” (Job 7:11), “distress” (Prov 31:6), or “discontented” (1 Sam 1:10; 22:2).<\/p>","content_en":"<p><strong>3:20<\/strong>  Job equated <em>light<\/em> with <em>life<\/em> (33:30; see John 1:4; 8:12). • <em>Bitter<\/em> might mean “short-tempered” (Judg 18:25), “enraged” (2 Sam 17:8), “anguish” (Job 7:11), “distress” (Prov 31:6), or “discontented” (1 Sam 1:10; 22:2).<\/p>","summary_ro":"3:20  Job equated light with life (33:30; see John 1:4; 8:12). • Bitter might mean “short-tempered” (Judg 18:25), “enraged” (2 Sam 17:8), “anguish” (Job 7:11), “distress” (Prov 31:6), or “discontented” (1 Sam 1:10; 22:2).","summary_en":"3:20  Job equated light with life (33:30; see John 1:4; 8:12). • Bitter might mean “short-tempered” (Judg 18:25), “enraged” (2 Sam 17:8), “anguish” (Job 7:11), “distress” (Prov 31:6), or “discontented” (1 Sam 1:10; 22:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":48410,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:21","title_en":"Study Note: Iov 3:21","content_ro":"<p><strong>3:21<\/strong> People in misery <em>long for death<\/em> with the desperation of those who dig for <em>hidden treasure<\/em>.<\/p>","content_en":"<p><strong>3:21<\/strong> People in misery <em>long for death<\/em> with the desperation of those who dig for <em>hidden treasure<\/em>.<\/p>","summary_ro":"3:21 People in misery long for death with the desperation of those who dig for hidden treasure.","summary_en":"3:21 People in misery long for death with the desperation of those who dig for hidden treasure.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76036,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:21","title_en":"Study Note: Iov 3:21","content_ro":"<p><strong>3:21<\/strong> People in misery <em>long for death<\/em> with the desperation of those who dig for <em>hidden treasure<\/em>.<\/p>","content_en":"<p><strong>3:21<\/strong> People in misery <em>long for death<\/em> with the desperation of those who dig for <em>hidden treasure<\/em>.<\/p>","summary_ro":"3:21 People in misery long for death with the desperation of those who dig for hidden treasure.","summary_en":"3:21 People in misery long for death with the desperation of those who dig for hidden treasure.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103662,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:21","title_en":"Study Note: Iov 3:21","content_ro":"<p><strong>3:21<\/strong> People in misery <em>long for death<\/em> with the desperation of those who dig for <em>hidden treasure<\/em>.<\/p>","content_en":"<p><strong>3:21<\/strong> People in misery <em>long for death<\/em> with the desperation of those who dig for <em>hidden treasure<\/em>.<\/p>","summary_ro":"3:21 People in misery long for death with the desperation of those who dig for hidden treasure.","summary_en":"3:21 People in misery long for death with the desperation of those who dig for hidden treasure.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131288,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 3:21","title_en":"Study Note: Iov 3:21","content_ro":"<p><strong>3:21<\/strong> People in misery <em>long for death<\/em> with the desperation of those who dig for <em>hidden treasure<\/em>.<\/p>","content_en":"<p><strong>3:21<\/strong> People in misery <em>long for death<\/em> with the desperation of those who dig for <em>hidden treasure<\/em>.<\/p>","summary_ro":"3:21 People in misery long for death with the desperation of those who dig for hidden treasure.","summary_en":"3:21 People in misery long for death with the desperation of those who dig for hidden treasure.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":62484,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Afterlife","title_en":"The Afterlife","content_ro":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","content_en":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","summary_ro":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","summary_en":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90110,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Afterlife","title_en":"The Afterlife","content_ro":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","content_en":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","summary_ro":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","summary_en":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117736,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Afterlife","title_en":"The Afterlife","content_ro":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","content_en":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","summary_ro":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","summary_en":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145362,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Afterlife","title_en":"The Afterlife","content_ro":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","content_en":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","summary_ro":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","summary_en":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","source":"ThemeNotes.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"}}