Iov 34
1 Elihu a luat din nou cuvântul, şi a zis:
2 ,Ascultaţi, înţelepţilor, cuvintele mele! Luaţi aminte la mine, pricepuţilor!
3 Căci urechea deosebeşte cuvintele, cum gustă cerul gurii bucatele.`
4 Să alegem ce este drept, să vedem între noi ce este bun.
5 Iov a zis: ,Sânt nevinovat Şi Dumnezeu nu vrea să-mi dea dreptate;
6 am dreptate şi trec drept mincinos; rana mea este jalnică, şi sânt fără păcat.`
7 Este vreun om ca Iov, care să bea batjocura ca apa,
8 care să umble în tovărăşia celor ce fac rău, care să meargă mână în mână cu cei nelegiuiţi?
9 Căci el a zis: ,Nu-i foloseşte nimic omului să-şi pună plăcerea în Dumnezeu.`
10 Ascultaţi-mă dar, oameni pricepuţi! Departe de Dumnezeu nedreptatea, departe de Cel Atotputernic fărădelegea!
11 El dă omului după faptele lui, răsplăteşte fiecăruia după căile lui.
12 Nu, negreşit, Dumnezeu nu săvârşeşte fărădelegea; Cel Atotputernic nu calcă dreptatea.
13 Cine L-a însărcinat să cârmuiască pământul? Cine I-a dat lumea în grija Lui?
14 Dacă nu s-ar gândi decât la El, dacă Şi-ar lua înapoi duhul şi suflarea,
15 tot ce este carne ar pieri deodată, şi omul s-ar întoarce în ţărână.
16 Dacă ai pricepere, ascultă lucrul acesta, ia aminte la glasul cuvintelor mele!
17 Oare ar putea să domnească un vrăjmaş al dreptăţii? Şi vei osândi tu pe Cel drept, pe Cel puternic,
18 care strigă către împăraţi: ,Netrebnicilor!` Şi către domnitori: ,Nelegiuiţilor!`
19 Care nu caută la faţa celor mari, şi nu face deosebire între bogat şi sărac, pentrucă toţi sânt lucrarea mânilor Lui?
20 Într-o clipă, ei îşi pierd viaţa. La miezul nopţii, un popor se clatină şi piere. Cel puternic piere, fără amestecul mânii vreunui om.
21 Căci Dumnezeu vede purtatea tuturor, priveşte paşii fiecăruia.
22 Nu este nici întunerec, nici umbră a morţii, unde să se poată ascunde cei ce fac fărădelegea.
23 Dumnezeu n-are nevoie să privească multă vreme, ca să tragă pe un om la judecată înaintea Lui.
24 El zdrobeşte pe cei mari fără cercetare, şi pune pe alţii în locul lor.
25 Căci El cunoaşte faptele lor: noaptea îi răstoarnă, sânt zdrobiţi.
26 Îi loveşte ca pe nişte nelegiuiţi, în faţa tuturor.
27 Abătându-se dela El, şi părăsindtoate căile Lui,
28 ei au făcut să se înalţe la Dumnezeu strigătul săracului. I-au îndreptat luarea aminte la strigătul celui nenorocit.
29 Dacă dă El pace, cine poate s-o turbure? Dacă Îşi ascunde El Faţa, cine poate să -L vadă? La fel se poartă fie cu un popor, fie cu un om,
30 pentru ca nelegiuitul să nu mai stăpânească şi să nu mai fie o cursă pentru popor.
31 Căci a zis el vreodată lui Dumnezeu: ,Am fost pedepsit, nu voi mai păcătui;
32 arată-mi ce nu văd; dacă am făcut nedreptăţi, nu voi mai face?`
33 Oare după părerea ta va face Dumnezeu dreptate? Tu lepezi, tu alegi, şi nu eu; Spune dar ce ştii!
34 Oamenii cu pricepere vor fi de părerea mea, înţeleptul care m-ascultă va gândi ca mine:
35 ,Iov vorbeşte fără pricepere, şi cuvântările lui sânt lipsite de judecată.
36 Să fie încercat dar mai departe, fiindcă răspunde ca cei răi!
37 Căci adaugă la greşelile lui păcate noi; bate din palme în mijlocul nostru, îşi înmulţeşte cuvintele împotriva lui Dumnezeu.``
{"verseMap":{"3":[{"id":48706,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:3","title_en":"Study Note: Iov 34:3","content_ro":"<p><strong>34:3-4<\/strong> <em>ear tests . . . mouth distinguishes:<\/em> Elihu echoed Job’s earlier complaint about the other counselors’ weak argument that “wisdom belongs to the aged” (12:11-12; see 6:30; Heb 5:14).<\/p>","content_en":"<p><strong>34:3-4<\/strong> <em>ear tests . . . mouth distinguishes:<\/em> Elihu echoed Job’s earlier complaint about the other counselors’ weak argument that “wisdom belongs to the aged” (12:11-12; see 6:30; Heb 5:14).<\/p>","summary_ro":"34:3-4 ear tests . . . mouth distinguishes: Elihu echoed Job’s earlier complaint about the other counselors’ weak argument that “wisdom belongs to the aged” (12:11-12; see 6:30; Heb 5:14).","summary_en":"34:3-4 ear tests . . . mouth distinguishes: Elihu echoed Job’s earlier complaint about the other counselors’ weak argument that “wisdom belongs to the aged” (12:11-12; see 6:30; Heb 5:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76332,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:3","title_en":"Study Note: Iov 34:3","content_ro":"<p><strong>34:3-4<\/strong> <em>ear tests . . . mouth distinguishes:<\/em> Elihu echoed Job’s earlier complaint about the other counselors’ weak argument that “wisdom belongs to the aged” (12:11-12; see 6:30; Heb 5:14).<\/p>","content_en":"<p><strong>34:3-4<\/strong> <em>ear tests . . . mouth distinguishes:<\/em> Elihu echoed Job’s earlier complaint about the other counselors’ weak argument that “wisdom belongs to the aged” (12:11-12; see 6:30; Heb 5:14).<\/p>","summary_ro":"34:3-4 ear tests . . . mouth distinguishes: Elihu echoed Job’s earlier complaint about the other counselors’ weak argument that “wisdom belongs to the aged” (12:11-12; see 6:30; Heb 5:14).","summary_en":"34:3-4 ear tests . . . mouth distinguishes: Elihu echoed Job’s earlier complaint about the other counselors’ weak argument that “wisdom belongs to the aged” (12:11-12; see 6:30; Heb 5:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103958,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:3","title_en":"Study Note: Iov 34:3","content_ro":"<p><strong>34:3-4<\/strong> <em>ear tests . . . mouth distinguishes:<\/em> Elihu echoed Job’s earlier complaint about the other counselors’ weak argument that “wisdom belongs to the aged” (12:11-12; see 6:30; Heb 5:14).<\/p>","content_en":"<p><strong>34:3-4<\/strong> <em>ear tests . . . mouth distinguishes:<\/em> Elihu echoed Job’s earlier complaint about the other counselors’ weak argument that “wisdom belongs to the aged” (12:11-12; see 6:30; Heb 5:14).<\/p>","summary_ro":"34:3-4 ear tests . . . mouth distinguishes: Elihu echoed Job’s earlier complaint about the other counselors’ weak argument that “wisdom belongs to the aged” (12:11-12; see 6:30; Heb 5:14).","summary_en":"34:3-4 ear tests . . . mouth distinguishes: Elihu echoed Job’s earlier complaint about the other counselors’ weak argument that “wisdom belongs to the aged” (12:11-12; see 6:30; Heb 5:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131584,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:3","title_en":"Study Note: Iov 34:3","content_ro":"<p><strong>34:3-4<\/strong> <em>ear tests . . . mouth distinguishes:<\/em> Elihu echoed Job’s earlier complaint about the other counselors’ weak argument that “wisdom belongs to the aged” (12:11-12; see 6:30; Heb 5:14).<\/p>","content_en":"<p><strong>34:3-4<\/strong> <em>ear tests . . . mouth distinguishes:<\/em> Elihu echoed Job’s earlier complaint about the other counselors’ weak argument that “wisdom belongs to the aged” (12:11-12; see 6:30; Heb 5:14).<\/p>","summary_ro":"34:3-4 ear tests . . . mouth distinguishes: Elihu echoed Job’s earlier complaint about the other counselors’ weak argument that “wisdom belongs to the aged” (12:11-12; see 6:30; Heb 5:14).","summary_en":"34:3-4 ear tests . . . mouth distinguishes: Elihu echoed Job’s earlier complaint about the other counselors’ weak argument that “wisdom belongs to the aged” (12:11-12; see 6:30; Heb 5:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":48707,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:5","title_en":"Study Note: Iov 34:5","content_ro":"<p><strong>34:5-6<\/strong> Job had claimed to be <em>innocent:<\/em> See 9:20-21; 13:18; 27:6.<\/p>","content_en":"<p><strong>34:5-6<\/strong> Job had claimed to be <em>innocent:<\/em> See 9:20-21; 13:18; 27:6.<\/p>","summary_ro":"34:5-6 Job had claimed to be innocent: See 9:20-21; 13:18; 27:6.","summary_en":"34:5-6 Job had claimed to be innocent: See 9:20-21; 13:18; 27:6.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76333,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:5","title_en":"Study Note: Iov 34:5","content_ro":"<p><strong>34:5-6<\/strong> Job had claimed to be <em>innocent:<\/em> See 9:20-21; 13:18; 27:6.<\/p>","content_en":"<p><strong>34:5-6<\/strong> Job had claimed to be <em>innocent:<\/em> See 9:20-21; 13:18; 27:6.<\/p>","summary_ro":"34:5-6 Job had claimed to be innocent: See 9:20-21; 13:18; 27:6.","summary_en":"34:5-6 Job had claimed to be innocent: See 9:20-21; 13:18; 27:6.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103959,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:5","title_en":"Study Note: Iov 34:5","content_ro":"<p><strong>34:5-6<\/strong> Job had claimed to be <em>innocent:<\/em> See 9:20-21; 13:18; 27:6.<\/p>","content_en":"<p><strong>34:5-6<\/strong> Job had claimed to be <em>innocent:<\/em> See 9:20-21; 13:18; 27:6.<\/p>","summary_ro":"34:5-6 Job had claimed to be innocent: See 9:20-21; 13:18; 27:6.","summary_en":"34:5-6 Job had claimed to be innocent: See 9:20-21; 13:18; 27:6.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131585,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:5","title_en":"Study Note: Iov 34:5","content_ro":"<p><strong>34:5-6<\/strong> Job had claimed to be <em>innocent:<\/em> See 9:20-21; 13:18; 27:6.<\/p>","content_en":"<p><strong>34:5-6<\/strong> Job had claimed to be <em>innocent:<\/em> See 9:20-21; 13:18; 27:6.<\/p>","summary_ro":"34:5-6 Job had claimed to be innocent: See 9:20-21; 13:18; 27:6.","summary_en":"34:5-6 Job had claimed to be innocent: See 9:20-21; 13:18; 27:6.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":48708,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:6","title_en":"Study Note: Iov 34:6","content_ro":"<p><strong>34:6<\/strong> Eliphaz had accused Job of being a <em>liar<\/em> (15:5), fulfilling Job’s earlier worry (6:28-29). • <em>My suffering<\/em> (literally <em>My arrow<\/em>): For the link with the Lord’s arrows, see 6:4; 16:13; Jer 10:19; 15:18; 30:12, 15; Lam 3:12; Mic 1:9; Nah 3:19.<\/p>","content_en":"<p><strong>34:6<\/strong> Eliphaz had accused Job of being a <em>liar<\/em> (15:5), fulfilling Job’s earlier worry (6:28-29). • <em>My suffering<\/em> (literally <em>My arrow<\/em>): For the link with the Lord’s arrows, see 6:4; 16:13; Jer 10:19; 15:18; 30:12, 15; Lam 3:12; Mic 1:9; Nah 3:19.<\/p>","summary_ro":"34:6 Eliphaz had accused Job of being a liar (15:5), fulfilling Job’s earlier worry (6:28-29). • My suffering (literally My arrow): For the link with the Lord’s arrows, see 6:4; 16:13; Jer 10:19; 15:18; 30:12, 15; Lam 3:12; Mic 1:9; Nah 3:19.","summary_en":"34:6 Eliphaz had accused Job of being a liar (15:5), fulfilling Job’s earlier worry (6:28-29). • My suffering (literally My arrow): For the link with the Lord’s arrows, see 6:4; 16:13; Jer 10:19; 15:18; 30:12, 15; Lam 3:12; Mic 1:9; Nah 3:19.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76334,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:6","title_en":"Study Note: Iov 34:6","content_ro":"<p><strong>34:6<\/strong> Eliphaz had accused Job of being a <em>liar<\/em> (15:5), fulfilling Job’s earlier worry (6:28-29). • <em>My suffering<\/em> (literally <em>My arrow<\/em>): For the link with the Lord’s arrows, see 6:4; 16:13; Jer 10:19; 15:18; 30:12, 15; Lam 3:12; Mic 1:9; Nah 3:19.<\/p>","content_en":"<p><strong>34:6<\/strong> Eliphaz had accused Job of being a <em>liar<\/em> (15:5), fulfilling Job’s earlier worry (6:28-29). • <em>My suffering<\/em> (literally <em>My arrow<\/em>): For the link with the Lord’s arrows, see 6:4; 16:13; Jer 10:19; 15:18; 30:12, 15; Lam 3:12; Mic 1:9; Nah 3:19.<\/p>","summary_ro":"34:6 Eliphaz had accused Job of being a liar (15:5), fulfilling Job’s earlier worry (6:28-29). • My suffering (literally My arrow): For the link with the Lord’s arrows, see 6:4; 16:13; Jer 10:19; 15:18; 30:12, 15; Lam 3:12; Mic 1:9; Nah 3:19.","summary_en":"34:6 Eliphaz had accused Job of being a liar (15:5), fulfilling Job’s earlier worry (6:28-29). • My suffering (literally My arrow): For the link with the Lord’s arrows, see 6:4; 16:13; Jer 10:19; 15:18; 30:12, 15; Lam 3:12; Mic 1:9; Nah 3:19.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103960,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:6","title_en":"Study Note: Iov 34:6","content_ro":"<p><strong>34:6<\/strong> Eliphaz had accused Job of being a <em>liar<\/em> (15:5), fulfilling Job’s earlier worry (6:28-29). • <em>My suffering<\/em> (literally <em>My arrow<\/em>): For the link with the Lord’s arrows, see 6:4; 16:13; Jer 10:19; 15:18; 30:12, 15; Lam 3:12; Mic 1:9; Nah 3:19.<\/p>","content_en":"<p><strong>34:6<\/strong> Eliphaz had accused Job of being a <em>liar<\/em> (15:5), fulfilling Job’s earlier worry (6:28-29). • <em>My suffering<\/em> (literally <em>My arrow<\/em>): For the link with the Lord’s arrows, see 6:4; 16:13; Jer 10:19; 15:18; 30:12, 15; Lam 3:12; Mic 1:9; Nah 3:19.<\/p>","summary_ro":"34:6 Eliphaz had accused Job of being a liar (15:5), fulfilling Job’s earlier worry (6:28-29). • My suffering (literally My arrow): For the link with the Lord’s arrows, see 6:4; 16:13; Jer 10:19; 15:18; 30:12, 15; Lam 3:12; Mic 1:9; Nah 3:19.","summary_en":"34:6 Eliphaz had accused Job of being a liar (15:5), fulfilling Job’s earlier worry (6:28-29). • My suffering (literally My arrow): For the link with the Lord’s arrows, see 6:4; 16:13; Jer 10:19; 15:18; 30:12, 15; Lam 3:12; Mic 1:9; Nah 3:19.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131586,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:6","title_en":"Study Note: Iov 34:6","content_ro":"<p><strong>34:6<\/strong> Eliphaz had accused Job of being a <em>liar<\/em> (15:5), fulfilling Job’s earlier worry (6:28-29). • <em>My suffering<\/em> (literally <em>My arrow<\/em>): For the link with the Lord’s arrows, see 6:4; 16:13; Jer 10:19; 15:18; 30:12, 15; Lam 3:12; Mic 1:9; Nah 3:19.<\/p>","content_en":"<p><strong>34:6<\/strong> Eliphaz had accused Job of being a <em>liar<\/em> (15:5), fulfilling Job’s earlier worry (6:28-29). • <em>My suffering<\/em> (literally <em>My arrow<\/em>): For the link with the Lord’s arrows, see 6:4; 16:13; Jer 10:19; 15:18; 30:12, 15; Lam 3:12; Mic 1:9; Nah 3:19.<\/p>","summary_ro":"34:6 Eliphaz had accused Job of being a liar (15:5), fulfilling Job’s earlier worry (6:28-29). • My suffering (literally My arrow): For the link with the Lord’s arrows, see 6:4; 16:13; Jer 10:19; 15:18; 30:12, 15; Lam 3:12; Mic 1:9; Nah 3:19.","summary_en":"34:6 Eliphaz had accused Job of being a liar (15:5), fulfilling Job’s earlier worry (6:28-29). • My suffering (literally My arrow): For the link with the Lord’s arrows, see 6:4; 16:13; Jer 10:19; 15:18; 30:12, 15; Lam 3:12; Mic 1:9; Nah 3:19.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":48709,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:9","title_en":"Study Note: Iov 34:9","content_ro":"<p><strong>34:9<\/strong> Elihu later repeated this accusation (35:3; cp. Ps 73:13; Zeph 1:12; Mal 3:14), but he misrepresented Job’s words (Job 9:22-23; 21:15). Job had actually condemned those who held this view (21:14-16).<\/p>","content_en":"<p><strong>34:9<\/strong> Elihu later repeated this accusation (35:3; cp. Ps 73:13; Zeph 1:12; Mal 3:14), but he misrepresented Job’s words (Job 9:22-23; 21:15). Job had actually condemned those who held this view (21:14-16).<\/p>","summary_ro":"34:9 Elihu later repeated this accusation (35:3; cp. Ps 73:13; Zeph 1:12; Mal 3:14), but he misrepresented Job’s words (Job 9:22-23; 21:15). Job had actually condemned those who held this view (21:14-16).","summary_en":"34:9 Elihu later repeated this accusation (35:3; cp. Ps 73:13; Zeph 1:12; Mal 3:14), but he misrepresented Job’s words (Job 9:22-23; 21:15). Job had actually condemned those who held this view (21:14-16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76335,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:9","title_en":"Study Note: Iov 34:9","content_ro":"<p><strong>34:9<\/strong> Elihu later repeated this accusation (35:3; cp. Ps 73:13; Zeph 1:12; Mal 3:14), but he misrepresented Job’s words (Job 9:22-23; 21:15). Job had actually condemned those who held this view (21:14-16).<\/p>","content_en":"<p><strong>34:9<\/strong> Elihu later repeated this accusation (35:3; cp. Ps 73:13; Zeph 1:12; Mal 3:14), but he misrepresented Job’s words (Job 9:22-23; 21:15). Job had actually condemned those who held this view (21:14-16).<\/p>","summary_ro":"34:9 Elihu later repeated this accusation (35:3; cp. Ps 73:13; Zeph 1:12; Mal 3:14), but he misrepresented Job’s words (Job 9:22-23; 21:15). Job had actually condemned those who held this view (21:14-16).","summary_en":"34:9 Elihu later repeated this accusation (35:3; cp. Ps 73:13; Zeph 1:12; Mal 3:14), but he misrepresented Job’s words (Job 9:22-23; 21:15). Job had actually condemned those who held this view (21:14-16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103961,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:9","title_en":"Study Note: Iov 34:9","content_ro":"<p><strong>34:9<\/strong> Elihu later repeated this accusation (35:3; cp. Ps 73:13; Zeph 1:12; Mal 3:14), but he misrepresented Job’s words (Job 9:22-23; 21:15). Job had actually condemned those who held this view (21:14-16).<\/p>","content_en":"<p><strong>34:9<\/strong> Elihu later repeated this accusation (35:3; cp. Ps 73:13; Zeph 1:12; Mal 3:14), but he misrepresented Job’s words (Job 9:22-23; 21:15). Job had actually condemned those who held this view (21:14-16).<\/p>","summary_ro":"34:9 Elihu later repeated this accusation (35:3; cp. Ps 73:13; Zeph 1:12; Mal 3:14), but he misrepresented Job’s words (Job 9:22-23; 21:15). Job had actually condemned those who held this view (21:14-16).","summary_en":"34:9 Elihu later repeated this accusation (35:3; cp. Ps 73:13; Zeph 1:12; Mal 3:14), but he misrepresented Job’s words (Job 9:22-23; 21:15). Job had actually condemned those who held this view (21:14-16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131587,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:9","title_en":"Study Note: Iov 34:9","content_ro":"<p><strong>34:9<\/strong> Elihu later repeated this accusation (35:3; cp. Ps 73:13; Zeph 1:12; Mal 3:14), but he misrepresented Job’s words (Job 9:22-23; 21:15). Job had actually condemned those who held this view (21:14-16).<\/p>","content_en":"<p><strong>34:9<\/strong> Elihu later repeated this accusation (35:3; cp. Ps 73:13; Zeph 1:12; Mal 3:14), but he misrepresented Job’s words (Job 9:22-23; 21:15). Job had actually condemned those who held this view (21:14-16).<\/p>","summary_ro":"34:9 Elihu later repeated this accusation (35:3; cp. Ps 73:13; Zeph 1:12; Mal 3:14), but he misrepresented Job’s words (Job 9:22-23; 21:15). Job had actually condemned those who held this view (21:14-16).","summary_en":"34:9 Elihu later repeated this accusation (35:3; cp. Ps 73:13; Zeph 1:12; Mal 3:14), but he misrepresented Job’s words (Job 9:22-23; 21:15). Job had actually condemned those who held this view (21:14-16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":16524,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Holiness","title_en":"Holiness","content_ro":"<h3>HOLINESS<\/h3>\n<p>Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure.<\/p>\n<p>In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct from his creation and exercises sovereign majesty and power over it. His holiness is especially prominent in the Psalms (47:8) and the Prophets (Ez 39:7), where “holiness” emerges as a synonym for Israel’s God. Thus, Scripture ascribes to God the title “Holy” (Is 57:15), “Holy One” (Jb 6:10; Is 43:15), and “Holy One of Israel” (Ps 89:18; Is 60:14; Jer 50:29).<\/p>\n<p>In the OT God’s holiness denotes that the Lord is separate from all that is evil and defiled (cf. Jb 34:10). His holy character is the standard of absolute moral perfection (Is 5:16). God’s holiness—his transcendent majesty and the purity of his character—are skillfully balanced in Psalm 99. Verses 1 through 3 portray God’s distance from the finite and earthbound, whereas verses 4 and 5 emphasize his separation from sin and evil.<\/p>\n<p>In the OT God demanded holiness in the lives of his people. Through Moses, God said to the congregation of Israel, “You shall be holy; for I the <span>Lord<\/span> your God am holy” (Lv 19:2, <span>rsv<\/span>). The holiness enjoined by the OT was twofold: (1) external, or ceremonial; and (2) internal, or moral and spiritual. OT ceremonial holiness, prescribed in the Pentateuch (the first five books of the OT) included ritual consecration to God’s service. Thus priests and Levites were sanctified by a complex process of ritual consecration (Ex 29), as were the Hebrew Nazirites, which means “separated ones” (Nm 6:1-21). Prophets like Elisha (2 Kgs 4:9) and Jeremiah (Jer 1:5) were also sanctified for a special prophetic ministry in Israel.<\/p>\n<p>But the OT also draws attention to the inner, moral, and spiritual aspects of holiness. Men and women, created in the image of God, are called to cultivate the holiness of God’s own character in their lives (Lv 19:2; Nm 15:40). In the NT the ceremonial holiness prominent in the Pentateuch recedes to the background. Whereas much of Judaism in Jesus’ time sought a ceremonial holiness by works (Mk 7:1-5), the NT stresses the ethical rather than the formal dimension of holiness (vv 6-12). With the coming of the Holy Spirit, the early church perceived that holiness of life was a profound internal reality that should govern an individual’s thought and attitudes in relation to persons and objects in the external world.<\/p>\n<p>The NT Greek equivalent of the common Hebrew word for holiness signifies an inner state of freedom from moral fault and a relative harmony with the moral perfection of God. The word “godlikeness” or “godliness” captures the sense of the primary Greek word for holiness. Another Greek word approximates the dominant OT concept of holiness as external separation from the profane and dedication to the service of the Lord.<\/p>\n<p>Because the NT writers assumed the OT portrait of deity, holiness is ascribed to God in relatively few apostolic texts. Jesus affirmed the ethical nature of God when he enjoined his disciples to pray that the Father’s name might be esteemed for what it is: “Hallowed be thy name” (Mt 6:9, <span>kjv<\/span>). In the book of Revelation the Father’s moral perfection is extolled with the threefold ascription of holiness borrowed from Isaiah: “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come” (Rv 4:8, <span>rsv<\/span>; cf. Is 6:3). Luke, however, contemplated God’s holiness in terms of the dominant OT concept of his transcendence and majesty (Lk 1:49).<\/p>\n<p>Similarly the holiness of Jesus Christ is asserted in the NT. Luke (Lk 1:35; 4:34), Peter (Acts 3:14; 4:27-30), the writer of Hebrews (Heb 7:26), and John (Rv 3:7) ascribe holiness to both the Father and the Son.<\/p>\n<p>Since the Spirit comes from God, discloses his holy character, and is the instrument of God’s holy purposes in the world, he also is absolutely holy (Mt 1:18; 3:16; 28:19; Lk 1:15; 4:14). The common title “Holy Spirit” underscores the ethical perfection of the third person of the Godhead (Jn 3:5-8; 14:16-17, 26).<\/p>\n<p>In the NT, holiness also characterizes Christ’s church. The apostle Paul taught that Christ loved the church and died for it “that he might sanctify her, having cleansed her by the washing of water with the word” (Eph 5:26, <span>rsv<\/span>). Peter addressed the church as a holy people in language borrowed from the OT. Separated from the unbelieving nations and consecrated to the Lord, the church is “a holy nation” (1 Pt 2:9; cf. Ex 19:6).<\/p>\n<p>But the NT more often discusses holiness in relation to individual Christians. Believers in Christ are frequently designated as “saints,” literally meaning “holy ones,” since through faith God justifies sinners, pronouncing them “holy” in his sight. A justified sinner is by no means morally perfect, but God does declare believers to be guiltless. Thus, although Christians at Corinth, for example, were plagued with numerous sins, Paul could address his erring friends as those who were “sanctified in Christ Jesus, called to be saints” (1 Cor 1:2, <span>rsv<\/span>). Despite their problems, the Corinthian believers were “holy ones” in Christ.<\/p>\n<p>The NT, however, places great stress upon the reality of practical holiness in the Christian’s daily experience. The God who freely declares a person righteous through faith in Christ commands that the believer progress in holiness of life. In God’s plan, a growth in holiness should accompany believing. God graciously provides the spiritual resources to enable Christians to be “partakers of the divine nature” (2 Pt 1:4).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","content_en":"<h3>HOLINESS<\/h3>\n<p>Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure.<\/p>\n<p>In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct from his creation and exercises sovereign majesty and power over it. His holiness is especially prominent in the Psalms (47:8) and the Prophets (Ez 39:7), where “holiness” emerges as a synonym for Israel’s God. Thus, Scripture ascribes to God the title “Holy” (Is 57:15), “Holy One” (Jb 6:10; Is 43:15), and “Holy One of Israel” (Ps 89:18; Is 60:14; Jer 50:29).<\/p>\n<p>In the OT God’s holiness denotes that the Lord is separate from all that is evil and defiled (cf. Jb 34:10). His holy character is the standard of absolute moral perfection (Is 5:16). God’s holiness—his transcendent majesty and the purity of his character—are skillfully balanced in Psalm 99. Verses 1 through 3 portray God’s distance from the finite and earthbound, whereas verses 4 and 5 emphasize his separation from sin and evil.<\/p>\n<p>In the OT God demanded holiness in the lives of his people. Through Moses, God said to the congregation of Israel, “You shall be holy; for I the <span>Lord<\/span> your God am holy” (Lv 19:2, <span>rsv<\/span>). The holiness enjoined by the OT was twofold: (1) external, or ceremonial; and (2) internal, or moral and spiritual. OT ceremonial holiness, prescribed in the Pentateuch (the first five books of the OT) included ritual consecration to God’s service. Thus priests and Levites were sanctified by a complex process of ritual consecration (Ex 29), as were the Hebrew Nazirites, which means “separated ones” (Nm 6:1-21). Prophets like Elisha (2 Kgs 4:9) and Jeremiah (Jer 1:5) were also sanctified for a special prophetic ministry in Israel.<\/p>\n<p>But the OT also draws attention to the inner, moral, and spiritual aspects of holiness. Men and women, created in the image of God, are called to cultivate the holiness of God’s own character in their lives (Lv 19:2; Nm 15:40). In the NT the ceremonial holiness prominent in the Pentateuch recedes to the background. Whereas much of Judaism in Jesus’ time sought a ceremonial holiness by works (Mk 7:1-5), the NT stresses the ethical rather than the formal dimension of holiness (vv 6-12). With the coming of the Holy Spirit, the early church perceived that holiness of life was a profound internal reality that should govern an individual’s thought and attitudes in relation to persons and objects in the external world.<\/p>\n<p>The NT Greek equivalent of the common Hebrew word for holiness signifies an inner state of freedom from moral fault and a relative harmony with the moral perfection of God. The word “godlikeness” or “godliness” captures the sense of the primary Greek word for holiness. Another Greek word approximates the dominant OT concept of holiness as external separation from the profane and dedication to the service of the Lord.<\/p>\n<p>Because the NT writers assumed the OT portrait of deity, holiness is ascribed to God in relatively few apostolic texts. Jesus affirmed the ethical nature of God when he enjoined his disciples to pray that the Father’s name might be esteemed for what it is: “Hallowed be thy name” (Mt 6:9, <span>kjv<\/span>). In the book of Revelation the Father’s moral perfection is extolled with the threefold ascription of holiness borrowed from Isaiah: “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come” (Rv 4:8, <span>rsv<\/span>; cf. Is 6:3). Luke, however, contemplated God’s holiness in terms of the dominant OT concept of his transcendence and majesty (Lk 1:49).<\/p>\n<p>Similarly the holiness of Jesus Christ is asserted in the NT. Luke (Lk 1:35; 4:34), Peter (Acts 3:14; 4:27-30), the writer of Hebrews (Heb 7:26), and John (Rv 3:7) ascribe holiness to both the Father and the Son.<\/p>\n<p>Since the Spirit comes from God, discloses his holy character, and is the instrument of God’s holy purposes in the world, he also is absolutely holy (Mt 1:18; 3:16; 28:19; Lk 1:15; 4:14). The common title “Holy Spirit” underscores the ethical perfection of the third person of the Godhead (Jn 3:5-8; 14:16-17, 26).<\/p>\n<p>In the NT, holiness also characterizes Christ’s church. The apostle Paul taught that Christ loved the church and died for it “that he might sanctify her, having cleansed her by the washing of water with the word” (Eph 5:26, <span>rsv<\/span>). Peter addressed the church as a holy people in language borrowed from the OT. Separated from the unbelieving nations and consecrated to the Lord, the church is “a holy nation” (1 Pt 2:9; cf. Ex 19:6).<\/p>\n<p>But the NT more often discusses holiness in relation to individual Christians. Believers in Christ are frequently designated as “saints,” literally meaning “holy ones,” since through faith God justifies sinners, pronouncing them “holy” in his sight. A justified sinner is by no means morally perfect, but God does declare believers to be guiltless. Thus, although Christians at Corinth, for example, were plagued with numerous sins, Paul could address his erring friends as those who were “sanctified in Christ Jesus, called to be saints” (1 Cor 1:2, <span>rsv<\/span>). Despite their problems, the Corinthian believers were “holy ones” in Christ.<\/p>\n<p>The NT, however, places great stress upon the reality of practical holiness in the Christian’s daily experience. The God who freely declares a person righteous through faith in Christ commands that the believer progress in holiness of life. In God’s plan, a growth in holiness should accompany believing. God graciously provides the spiritual resources to enable Christians to be “partakers of the divine nature” (2 Pt 1:4).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","summary_ro":"HOLINESS Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure. In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct ...","summary_en":"HOLINESS Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure. In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48710,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:10","title_en":"Study Note: Iov 34:10","content_ro":"<p><strong>34:10-15<\/strong> The passage attaches three ideas to the truth that God can do no wrong (34:10, 12): (1) God pays back all people according to their behavior (34:11); (2) as the Creator, God is not answerable to anyone (34:13); and (3) every living being depends upon God for its existence, and God can withdraw that gift without doing anything wrong (34:14-15; cp. Rom 9:19-29).<\/p>","content_en":"<p><strong>34:10-15<\/strong> The passage attaches three ideas to the truth that God can do no wrong (34:10, 12): (1) God pays back all people according to their behavior (34:11); (2) as the Creator, God is not answerable to anyone (34:13); and (3) every living being depends upon God for its existence, and God can withdraw that gift without doing anything wrong (34:14-15; cp. Rom 9:19-29).<\/p>","summary_ro":"34:10-15 The passage attaches three ideas to the truth that God can do no wrong (34:10, 12): (1) God pays back all people according to their behavior (34:11); (2) as the Creator, God is not answerable to anyone (34:13); and (3) every living being depends upon God for its existence, and God can withdraw that gift without doing anything wrong (34:14-15; cp. Rom 9:19-29).","summary_en":"34:10-15 The passage attaches three ideas to the truth that God can do no wrong (34:10, 12): (1) God pays back all people according to their behavior (34:11); (2) as the Creator, God is not answerable to anyone (34:13); and (3) every living being depends upon God for its existence, and God can withdraw that gift without doing anything wrong (34:14-15; cp. Rom 9:19-29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76336,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:10","title_en":"Study Note: Iov 34:10","content_ro":"<p><strong>34:10-15<\/strong> The passage attaches three ideas to the truth that God can do no wrong (34:10, 12): (1) God pays back all people according to their behavior (34:11); (2) as the Creator, God is not answerable to anyone (34:13); and (3) every living being depends upon God for its existence, and God can withdraw that gift without doing anything wrong (34:14-15; cp. Rom 9:19-29).<\/p>","content_en":"<p><strong>34:10-15<\/strong> The passage attaches three ideas to the truth that God can do no wrong (34:10, 12): (1) God pays back all people according to their behavior (34:11); (2) as the Creator, God is not answerable to anyone (34:13); and (3) every living being depends upon God for its existence, and God can withdraw that gift without doing anything wrong (34:14-15; cp. Rom 9:19-29).<\/p>","summary_ro":"34:10-15 The passage attaches three ideas to the truth that God can do no wrong (34:10, 12): (1) God pays back all people according to their behavior (34:11); (2) as the Creator, God is not answerable to anyone (34:13); and (3) every living being depends upon God for its existence, and God can withdraw that gift without doing anything wrong (34:14-15; cp. Rom 9:19-29).","summary_en":"34:10-15 The passage attaches three ideas to the truth that God can do no wrong (34:10, 12): (1) God pays back all people according to their behavior (34:11); (2) as the Creator, God is not answerable to anyone (34:13); and (3) every living being depends upon God for its existence, and God can withdraw that gift without doing anything wrong (34:14-15; cp. Rom 9:19-29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103962,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:10","title_en":"Study Note: Iov 34:10","content_ro":"<p><strong>34:10-15<\/strong> The passage attaches three ideas to the truth that God can do no wrong (34:10, 12): (1) God pays back all people according to their behavior (34:11); (2) as the Creator, God is not answerable to anyone (34:13); and (3) every living being depends upon God for its existence, and God can withdraw that gift without doing anything wrong (34:14-15; cp. Rom 9:19-29).<\/p>","content_en":"<p><strong>34:10-15<\/strong> The passage attaches three ideas to the truth that God can do no wrong (34:10, 12): (1) God pays back all people according to their behavior (34:11); (2) as the Creator, God is not answerable to anyone (34:13); and (3) every living being depends upon God for its existence, and God can withdraw that gift without doing anything wrong (34:14-15; cp. Rom 9:19-29).<\/p>","summary_ro":"34:10-15 The passage attaches three ideas to the truth that God can do no wrong (34:10, 12): (1) God pays back all people according to their behavior (34:11); (2) as the Creator, God is not answerable to anyone (34:13); and (3) every living being depends upon God for its existence, and God can withdraw that gift without doing anything wrong (34:14-15; cp. Rom 9:19-29).","summary_en":"34:10-15 The passage attaches three ideas to the truth that God can do no wrong (34:10, 12): (1) God pays back all people according to their behavior (34:11); (2) as the Creator, God is not answerable to anyone (34:13); and (3) every living being depends upon God for its existence, and God can withdraw that gift without doing anything wrong (34:14-15; cp. Rom 9:19-29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131588,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:10","title_en":"Study Note: Iov 34:10","content_ro":"<p><strong>34:10-15<\/strong> The passage attaches three ideas to the truth that God can do no wrong (34:10, 12): (1) God pays back all people according to their behavior (34:11); (2) as the Creator, God is not answerable to anyone (34:13); and (3) every living being depends upon God for its existence, and God can withdraw that gift without doing anything wrong (34:14-15; cp. Rom 9:19-29).<\/p>","content_en":"<p><strong>34:10-15<\/strong> The passage attaches three ideas to the truth that God can do no wrong (34:10, 12): (1) God pays back all people according to their behavior (34:11); (2) as the Creator, God is not answerable to anyone (34:13); and (3) every living being depends upon God for its existence, and God can withdraw that gift without doing anything wrong (34:14-15; cp. Rom 9:19-29).<\/p>","summary_ro":"34:10-15 The passage attaches three ideas to the truth that God can do no wrong (34:10, 12): (1) God pays back all people according to their behavior (34:11); (2) as the Creator, God is not answerable to anyone (34:13); and (3) every living being depends upon God for its existence, and God can withdraw that gift without doing anything wrong (34:14-15; cp. Rom 9:19-29).","summary_en":"34:10-15 The passage attaches three ideas to the truth that God can do no wrong (34:10, 12): (1) God pays back all people according to their behavior (34:11); (2) as the Creator, God is not answerable to anyone (34:13); and (3) every living being depends upon God for its existence, and God can withdraw that gift without doing anything wrong (34:14-15; cp. Rom 9:19-29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":48711,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:11","title_en":"Study Note: Iov 34:11","content_ro":"<p><strong>34:11<\/strong> <em>according to their deeds:<\/em> Cp. Ps 62:12; Prov 24:12; Jer 32:19; Ezek 33:20; Matt 16:27; Rom 2:6; Gal 6:7-8; 1 Pet 1:17. The ultimate harvest will take place at the end of time (2 Cor 5:10; Rev 2:23; 22:12).<\/p>","content_en":"<p><strong>34:11<\/strong> <em>according to their deeds:<\/em> Cp. Ps 62:12; Prov 24:12; Jer 32:19; Ezek 33:20; Matt 16:27; Rom 2:6; Gal 6:7-8; 1 Pet 1:17. The ultimate harvest will take place at the end of time (2 Cor 5:10; Rev 2:23; 22:12).<\/p>","summary_ro":"34:11 according to their deeds: Cp. Ps 62:12; Prov 24:12; Jer 32:19; Ezek 33:20; Matt 16:27; Rom 2:6; Gal 6:7-8; 1 Pet 1:17. The ultimate harvest will take place at the end of time (2 Cor 5:10; Rev 2:23; 22:12).","summary_en":"34:11 according to their deeds: Cp. Ps 62:12; Prov 24:12; Jer 32:19; Ezek 33:20; Matt 16:27; Rom 2:6; Gal 6:7-8; 1 Pet 1:17. The ultimate harvest will take place at the end of time (2 Cor 5:10; Rev 2:23; 22:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76337,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:11","title_en":"Study Note: Iov 34:11","content_ro":"<p><strong>34:11<\/strong> <em>according to their deeds:<\/em> Cp. Ps 62:12; Prov 24:12; Jer 32:19; Ezek 33:20; Matt 16:27; Rom 2:6; Gal 6:7-8; 1 Pet 1:17. The ultimate harvest will take place at the end of time (2 Cor 5:10; Rev 2:23; 22:12).<\/p>","content_en":"<p><strong>34:11<\/strong> <em>according to their deeds:<\/em> Cp. Ps 62:12; Prov 24:12; Jer 32:19; Ezek 33:20; Matt 16:27; Rom 2:6; Gal 6:7-8; 1 Pet 1:17. The ultimate harvest will take place at the end of time (2 Cor 5:10; Rev 2:23; 22:12).<\/p>","summary_ro":"34:11 according to their deeds: Cp. Ps 62:12; Prov 24:12; Jer 32:19; Ezek 33:20; Matt 16:27; Rom 2:6; Gal 6:7-8; 1 Pet 1:17. The ultimate harvest will take place at the end of time (2 Cor 5:10; Rev 2:23; 22:12).","summary_en":"34:11 according to their deeds: Cp. Ps 62:12; Prov 24:12; Jer 32:19; Ezek 33:20; Matt 16:27; Rom 2:6; Gal 6:7-8; 1 Pet 1:17. The ultimate harvest will take place at the end of time (2 Cor 5:10; Rev 2:23; 22:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103963,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:11","title_en":"Study Note: Iov 34:11","content_ro":"<p><strong>34:11<\/strong> <em>according to their deeds:<\/em> Cp. Ps 62:12; Prov 24:12; Jer 32:19; Ezek 33:20; Matt 16:27; Rom 2:6; Gal 6:7-8; 1 Pet 1:17. The ultimate harvest will take place at the end of time (2 Cor 5:10; Rev 2:23; 22:12).<\/p>","content_en":"<p><strong>34:11<\/strong> <em>according to their deeds:<\/em> Cp. Ps 62:12; Prov 24:12; Jer 32:19; Ezek 33:20; Matt 16:27; Rom 2:6; Gal 6:7-8; 1 Pet 1:17. The ultimate harvest will take place at the end of time (2 Cor 5:10; Rev 2:23; 22:12).<\/p>","summary_ro":"34:11 according to their deeds: Cp. Ps 62:12; Prov 24:12; Jer 32:19; Ezek 33:20; Matt 16:27; Rom 2:6; Gal 6:7-8; 1 Pet 1:17. The ultimate harvest will take place at the end of time (2 Cor 5:10; Rev 2:23; 22:12).","summary_en":"34:11 according to their deeds: Cp. Ps 62:12; Prov 24:12; Jer 32:19; Ezek 33:20; Matt 16:27; Rom 2:6; Gal 6:7-8; 1 Pet 1:17. The ultimate harvest will take place at the end of time (2 Cor 5:10; Rev 2:23; 22:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131589,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:11","title_en":"Study Note: Iov 34:11","content_ro":"<p><strong>34:11<\/strong> <em>according to their deeds:<\/em> Cp. Ps 62:12; Prov 24:12; Jer 32:19; Ezek 33:20; Matt 16:27; Rom 2:6; Gal 6:7-8; 1 Pet 1:17. The ultimate harvest will take place at the end of time (2 Cor 5:10; Rev 2:23; 22:12).<\/p>","content_en":"<p><strong>34:11<\/strong> <em>according to their deeds:<\/em> Cp. Ps 62:12; Prov 24:12; Jer 32:19; Ezek 33:20; Matt 16:27; Rom 2:6; Gal 6:7-8; 1 Pet 1:17. The ultimate harvest will take place at the end of time (2 Cor 5:10; Rev 2:23; 22:12).<\/p>","summary_ro":"34:11 according to their deeds: Cp. Ps 62:12; Prov 24:12; Jer 32:19; Ezek 33:20; Matt 16:27; Rom 2:6; Gal 6:7-8; 1 Pet 1:17. The ultimate harvest will take place at the end of time (2 Cor 5:10; Rev 2:23; 22:12).","summary_en":"34:11 according to their deeds: Cp. Ps 62:12; Prov 24:12; Jer 32:19; Ezek 33:20; Matt 16:27; Rom 2:6; Gal 6:7-8; 1 Pet 1:17. The ultimate harvest will take place at the end of time (2 Cor 5:10; Rev 2:23; 22:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":23181,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Life","title_en":"Life","content_ro":"<h3>LIFE<\/h3>\n<p>In biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57).<\/p>\n<p class=\"h2\" id=\"TheLivingFather\">The Living Father<\/p>\n<p>God the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20).<\/p>\n<p>The sign of life is movement; man is a “lively,” animated body (Mt 27:50; Lk 8:55). Animals also have this animating “breath-soul” (Hebrew of Gn 1:24; 6:17). Thus, all nature is instilled with life deriving from God (Acts 17:24-28). Life is therefore sacred, but unfortunately it is as transient as grass, clouds, dew, shadow (1 Chr 29:15; Jb 7:6, 9; Jas 4:13-16; 1 Pt 1:24). Long life is desired (Gn 35:29); any life is preferable to death and of infinite value (Eccl 9:4-6; Mt 6:25; 16:26), for Sheol houses a ghostly “nonliving life,” bereft of feeling, hope, or divine help (Ps 88:3-12). One’s life can be enhanced by loving and serving God (Dt 30:15-20; 1 Pt 3:8-12), by experiencing God’s deliverance (Is 38:16), and by receiving divine blessings (Mt 5:3-12).<\/p>\n<p class=\"h2\" id=\"ChristasLife\">Christ as Life<\/p>\n<p>The Greek word for “life” is <span class=\"greek\" lang=\"el\">zoe<\/span><em>.<\/em> In classical Greek this word was used for life in general. There are a few examples of this meaning in the New Testament (see Acts 17:25; Jas 4:14: Rv 16:3), but in all other instances the word was used to designate the divine, eternal life—the life of God (Eph 4:18). This life resided in Christ, and he made it available to all who believe in him. Human beings are born with the natural life—called <span class=\"greek\" lang=\"el\">psuche<\/span> in Greek (translated “soul,” “personality,” or “life”); they do not possess the eternal life. This life can be received only by believing in the one who possesses the <span class=\"greek\" lang=\"el\">zoe<\/span><em>-life,<\/em> namely, Jesus Christ.<\/p>\n<p>The overflowing, vibrant quality of life made available in Christ was evident in the authority of his speech and the power of his touch (Mt 9:18; Mk 1:27, 41-42; 5:27-29). He is “the author of life” (Acts 3:15), who provides the way into life (Mt 7:14; 25:46; Mk 8:35-37; 9:42-47). And he raised the dead with his life-giving power. His own resurrection made him “a life-giving spirit,” with the power of “an indestructible life” (Rom 8:2; 1 Cor 15:45; Heb 7:16). Thus, Jesus Christ is “our life” (Col 3:4)—in union with whom we find “newness of life” (Rom 6:4) and are newly created, living henceforth not for ourselves but for him (2 Cor 5:15-17).<\/p>\n<p>John, especially, dwells on the theme that Christ is the source of this new life (Jn 3:14-16; 5:21) for the children of God (1:12; 3:3, 5). This life is enjoyed already by those who know God and Christ (5:24; 17:3; 1 Jn 5:11-12), for they have already passed from death into eternal life (Jn 10:28; 11:26). Such life is abundant (10:10), enlightened (8:12), free and satisfied (10:9), victorious (Rom 6:6-14), full of peace and joy (Rom 5:1-11), inexhaustibly refreshed (Jn 4:13-14; 7:37-38) and immortal (Jn 5:24; 1 Cor 15:51-57).<\/p>\n<p>All this is possible because from the beginning “all that came to be was alive with his life” (Jn 1:4, <span>neb<\/span>). Thus, the life within the Father flows into the world through the Son, who also “has life in himself” and gives it to whom he will (5:26). He is “the resurrection and the life” (11:25; 14:6) and demonstrates it by restoring life to paralyzed limbs, raising the dead, and conquering death (5:5-9; 11:43; ch 20). People remain in death only because they will not “come” and “have life” (5:40; cf. 1 Jn 3:14).<\/p>\n<p><em>See also<\/em> Eternal Life.<\/p>","content_en":"<h3>LIFE<\/h3>\n<p>In biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57).<\/p>\n<p class=\"h2\" id=\"TheLivingFather\">The Living Father<\/p>\n<p>God the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20).<\/p>\n<p>The sign of life is movement; man is a “lively,” animated body (Mt 27:50; Lk 8:55). Animals also have this animating “breath-soul” (Hebrew of Gn 1:24; 6:17). Thus, all nature is instilled with life deriving from God (Acts 17:24-28). Life is therefore sacred, but unfortunately it is as transient as grass, clouds, dew, shadow (1 Chr 29:15; Jb 7:6, 9; Jas 4:13-16; 1 Pt 1:24). Long life is desired (Gn 35:29); any life is preferable to death and of infinite value (Eccl 9:4-6; Mt 6:25; 16:26), for Sheol houses a ghostly “nonliving life,” bereft of feeling, hope, or divine help (Ps 88:3-12). One’s life can be enhanced by loving and serving God (Dt 30:15-20; 1 Pt 3:8-12), by experiencing God’s deliverance (Is 38:16), and by receiving divine blessings (Mt 5:3-12).<\/p>\n<p class=\"h2\" id=\"ChristasLife\">Christ as Life<\/p>\n<p>The Greek word for “life” is <span class=\"greek\" lang=\"el\">zoe<\/span><em>.<\/em> In classical Greek this word was used for life in general. There are a few examples of this meaning in the New Testament (see Acts 17:25; Jas 4:14: Rv 16:3), but in all other instances the word was used to designate the divine, eternal life—the life of God (Eph 4:18). This life resided in Christ, and he made it available to all who believe in him. Human beings are born with the natural life—called <span class=\"greek\" lang=\"el\">psuche<\/span> in Greek (translated “soul,” “personality,” or “life”); they do not possess the eternal life. This life can be received only by believing in the one who possesses the <span class=\"greek\" lang=\"el\">zoe<\/span><em>-life,<\/em> namely, Jesus Christ.<\/p>\n<p>The overflowing, vibrant quality of life made available in Christ was evident in the authority of his speech and the power of his touch (Mt 9:18; Mk 1:27, 41-42; 5:27-29). He is “the author of life” (Acts 3:15), who provides the way into life (Mt 7:14; 25:46; Mk 8:35-37; 9:42-47). And he raised the dead with his life-giving power. His own resurrection made him “a life-giving spirit,” with the power of “an indestructible life” (Rom 8:2; 1 Cor 15:45; Heb 7:16). Thus, Jesus Christ is “our life” (Col 3:4)—in union with whom we find “newness of life” (Rom 6:4) and are newly created, living henceforth not for ourselves but for him (2 Cor 5:15-17).<\/p>\n<p>John, especially, dwells on the theme that Christ is the source of this new life (Jn 3:14-16; 5:21) for the children of God (1:12; 3:3, 5). This life is enjoyed already by those who know God and Christ (5:24; 17:3; 1 Jn 5:11-12), for they have already passed from death into eternal life (Jn 10:28; 11:26). Such life is abundant (10:10), enlightened (8:12), free and satisfied (10:9), victorious (Rom 6:6-14), full of peace and joy (Rom 5:1-11), inexhaustibly refreshed (Jn 4:13-14; 7:37-38) and immortal (Jn 5:24; 1 Cor 15:51-57).<\/p>\n<p>All this is possible because from the beginning “all that came to be was alive with his life” (Jn 1:4, <span>neb<\/span>). Thus, the life within the Father flows into the world through the Son, who also “has life in himself” and gives it to whom he will (5:26). He is “the resurrection and the life” (11:25; 14:6) and demonstrates it by restoring life to paralyzed limbs, raising the dead, and conquering death (5:5-9; 11:43; ch 20). People remain in death only because they will not “come” and “have life” (5:40; cf. 1 Jn 3:14).<\/p>\n<p><em>See also<\/em> Eternal Life.<\/p>","summary_ro":"LIFE In biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57). The Living Father God the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20). The sign of life is moveme...","summary_en":"LIFE In biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57). The Living Father God the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20). The sign of life is moveme...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36046,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Spirit of God","title_en":"Spirit of God","content_ro":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","content_en":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","summary_ro":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","summary_en":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":48712,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:17","title_en":"Study Note: Iov 34:17","content_ro":"<p><strong>34:17<\/strong> The implied answer was that <em>God<\/em> could not <em>govern if he hated justice<\/em> (cp. Rom 3:4-7; 7:7, 13; 9:14; Gal 2:17; 6:14). • Later, God also asked if Job was <em>going to condemn the almighty judge<\/em> (Job 40:8).<\/p>","content_en":"<p><strong>34:17<\/strong> The implied answer was that <em>God<\/em> could not <em>govern if he hated justice<\/em> (cp. Rom 3:4-7; 7:7, 13; 9:14; Gal 2:17; 6:14). • Later, God also asked if Job was <em>going to condemn the almighty judge<\/em> (Job 40:8).<\/p>","summary_ro":"34:17 The implied answer was that God could not govern if he hated justice (cp. Rom 3:4-7; 7:7, 13; 9:14; Gal 2:17; 6:14). • Later, God also asked if Job was going to condemn the almighty judge (Job 40:8).","summary_en":"34:17 The implied answer was that God could not govern if he hated justice (cp. Rom 3:4-7; 7:7, 13; 9:14; Gal 2:17; 6:14). • Later, God also asked if Job was going to condemn the almighty judge (Job 40:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76338,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:17","title_en":"Study Note: Iov 34:17","content_ro":"<p><strong>34:17<\/strong> The implied answer was that <em>God<\/em> could not <em>govern if he hated justice<\/em> (cp. Rom 3:4-7; 7:7, 13; 9:14; Gal 2:17; 6:14). • Later, God also asked if Job was <em>going to condemn the almighty judge<\/em> (Job 40:8).<\/p>","content_en":"<p><strong>34:17<\/strong> The implied answer was that <em>God<\/em> could not <em>govern if he hated justice<\/em> (cp. Rom 3:4-7; 7:7, 13; 9:14; Gal 2:17; 6:14). • Later, God also asked if Job was <em>going to condemn the almighty judge<\/em> (Job 40:8).<\/p>","summary_ro":"34:17 The implied answer was that God could not govern if he hated justice (cp. Rom 3:4-7; 7:7, 13; 9:14; Gal 2:17; 6:14). • Later, God also asked if Job was going to condemn the almighty judge (Job 40:8).","summary_en":"34:17 The implied answer was that God could not govern if he hated justice (cp. Rom 3:4-7; 7:7, 13; 9:14; Gal 2:17; 6:14). • Later, God also asked if Job was going to condemn the almighty judge (Job 40:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103964,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:17","title_en":"Study Note: Iov 34:17","content_ro":"<p><strong>34:17<\/strong> The implied answer was that <em>God<\/em> could not <em>govern if he hated justice<\/em> (cp. Rom 3:4-7; 7:7, 13; 9:14; Gal 2:17; 6:14). • Later, God also asked if Job was <em>going to condemn the almighty judge<\/em> (Job 40:8).<\/p>","content_en":"<p><strong>34:17<\/strong> The implied answer was that <em>God<\/em> could not <em>govern if he hated justice<\/em> (cp. Rom 3:4-7; 7:7, 13; 9:14; Gal 2:17; 6:14). • Later, God also asked if Job was <em>going to condemn the almighty judge<\/em> (Job 40:8).<\/p>","summary_ro":"34:17 The implied answer was that God could not govern if he hated justice (cp. Rom 3:4-7; 7:7, 13; 9:14; Gal 2:17; 6:14). • Later, God also asked if Job was going to condemn the almighty judge (Job 40:8).","summary_en":"34:17 The implied answer was that God could not govern if he hated justice (cp. Rom 3:4-7; 7:7, 13; 9:14; Gal 2:17; 6:14). • Later, God also asked if Job was going to condemn the almighty judge (Job 40:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131590,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:17","title_en":"Study Note: Iov 34:17","content_ro":"<p><strong>34:17<\/strong> The implied answer was that <em>God<\/em> could not <em>govern if he hated justice<\/em> (cp. Rom 3:4-7; 7:7, 13; 9:14; Gal 2:17; 6:14). • Later, God also asked if Job was <em>going to condemn the almighty judge<\/em> (Job 40:8).<\/p>","content_en":"<p><strong>34:17<\/strong> The implied answer was that <em>God<\/em> could not <em>govern if he hated justice<\/em> (cp. Rom 3:4-7; 7:7, 13; 9:14; Gal 2:17; 6:14). • Later, God also asked if Job was <em>going to condemn the almighty judge<\/em> (Job 40:8).<\/p>","summary_ro":"34:17 The implied answer was that God could not govern if he hated justice (cp. Rom 3:4-7; 7:7, 13; 9:14; Gal 2:17; 6:14). • Later, God also asked if Job was going to condemn the almighty judge (Job 40:8).","summary_en":"34:17 The implied answer was that God could not govern if he hated justice (cp. Rom 3:4-7; 7:7, 13; 9:14; Gal 2:17; 6:14). • Later, God also asked if Job was going to condemn the almighty judge (Job 40:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":48713,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:19","title_en":"Study Note: Iov 34:19","content_ro":"<p><strong>34:19<\/strong> <em>doesn’t care how great a person may be:<\/em> Impartiality flows from God’s justice (Acts 10:34; Rom 2:11; Gal 2:6; Eph 6:9; Col 3:25; 1 Pet 1:17).<\/p>","content_en":"<p><strong>34:19<\/strong> <em>doesn’t care how great a person may be:<\/em> Impartiality flows from God’s justice (Acts 10:34; Rom 2:11; Gal 2:6; Eph 6:9; Col 3:25; 1 Pet 1:17).<\/p>","summary_ro":"34:19 doesn’t care how great a person may be: Impartiality flows from God’s justice (Acts 10:34; Rom 2:11; Gal 2:6; Eph 6:9; Col 3:25; 1 Pet 1:17).","summary_en":"34:19 doesn’t care how great a person may be: Impartiality flows from God’s justice (Acts 10:34; Rom 2:11; Gal 2:6; Eph 6:9; Col 3:25; 1 Pet 1:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76339,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:19","title_en":"Study Note: Iov 34:19","content_ro":"<p><strong>34:19<\/strong> <em>doesn’t care how great a person may be:<\/em> Impartiality flows from God’s justice (Acts 10:34; Rom 2:11; Gal 2:6; Eph 6:9; Col 3:25; 1 Pet 1:17).<\/p>","content_en":"<p><strong>34:19<\/strong> <em>doesn’t care how great a person may be:<\/em> Impartiality flows from God’s justice (Acts 10:34; Rom 2:11; Gal 2:6; Eph 6:9; Col 3:25; 1 Pet 1:17).<\/p>","summary_ro":"34:19 doesn’t care how great a person may be: Impartiality flows from God’s justice (Acts 10:34; Rom 2:11; Gal 2:6; Eph 6:9; Col 3:25; 1 Pet 1:17).","summary_en":"34:19 doesn’t care how great a person may be: Impartiality flows from God’s justice (Acts 10:34; Rom 2:11; Gal 2:6; Eph 6:9; Col 3:25; 1 Pet 1:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103965,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:19","title_en":"Study Note: Iov 34:19","content_ro":"<p><strong>34:19<\/strong> <em>doesn’t care how great a person may be:<\/em> Impartiality flows from God’s justice (Acts 10:34; Rom 2:11; Gal 2:6; Eph 6:9; Col 3:25; 1 Pet 1:17).<\/p>","content_en":"<p><strong>34:19<\/strong> <em>doesn’t care how great a person may be:<\/em> Impartiality flows from God’s justice (Acts 10:34; Rom 2:11; Gal 2:6; Eph 6:9; Col 3:25; 1 Pet 1:17).<\/p>","summary_ro":"34:19 doesn’t care how great a person may be: Impartiality flows from God’s justice (Acts 10:34; Rom 2:11; Gal 2:6; Eph 6:9; Col 3:25; 1 Pet 1:17).","summary_en":"34:19 doesn’t care how great a person may be: Impartiality flows from God’s justice (Acts 10:34; Rom 2:11; Gal 2:6; Eph 6:9; Col 3:25; 1 Pet 1:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131591,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:19","title_en":"Study Note: Iov 34:19","content_ro":"<p><strong>34:19<\/strong> <em>doesn’t care how great a person may be:<\/em> Impartiality flows from God’s justice (Acts 10:34; Rom 2:11; Gal 2:6; Eph 6:9; Col 3:25; 1 Pet 1:17).<\/p>","content_en":"<p><strong>34:19<\/strong> <em>doesn’t care how great a person may be:<\/em> Impartiality flows from God’s justice (Acts 10:34; Rom 2:11; Gal 2:6; Eph 6:9; Col 3:25; 1 Pet 1:17).<\/p>","summary_ro":"34:19 doesn’t care how great a person may be: Impartiality flows from God’s justice (Acts 10:34; Rom 2:11; Gal 2:6; Eph 6:9; Col 3:25; 1 Pet 1:17).","summary_en":"34:19 doesn’t care how great a person may be: Impartiality flows from God’s justice (Acts 10:34; Rom 2:11; Gal 2:6; Eph 6:9; Col 3:25; 1 Pet 1:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":8686,"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":48714,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:22","title_en":"Study Note: Iov 34:22","content_ro":"<p><strong>34:22<\/strong> The <em>wicked<\/em> might try to hide in <em>darkness<\/em> (Jer 23:24), but they will fail (Ps 139:11-12; cp. Amos 9:2-3). God brings everything to light (1 Cor 4:5).<\/p>","content_en":"<p><strong>34:22<\/strong> The <em>wicked<\/em> might try to hide in <em>darkness<\/em> (Jer 23:24), but they will fail (Ps 139:11-12; cp. Amos 9:2-3). God brings everything to light (1 Cor 4:5).<\/p>","summary_ro":"34:22 The wicked might try to hide in darkness (Jer 23:24), but they will fail (Ps 139:11-12; cp. Amos 9:2-3). God brings everything to light (1 Cor 4:5).","summary_en":"34:22 The wicked might try to hide in darkness (Jer 23:24), but they will fail (Ps 139:11-12; cp. Amos 9:2-3). God brings everything to light (1 Cor 4:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76340,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:22","title_en":"Study Note: Iov 34:22","content_ro":"<p><strong>34:22<\/strong> The <em>wicked<\/em> might try to hide in <em>darkness<\/em> (Jer 23:24), but they will fail (Ps 139:11-12; cp. Amos 9:2-3). God brings everything to light (1 Cor 4:5).<\/p>","content_en":"<p><strong>34:22<\/strong> The <em>wicked<\/em> might try to hide in <em>darkness<\/em> (Jer 23:24), but they will fail (Ps 139:11-12; cp. Amos 9:2-3). God brings everything to light (1 Cor 4:5).<\/p>","summary_ro":"34:22 The wicked might try to hide in darkness (Jer 23:24), but they will fail (Ps 139:11-12; cp. Amos 9:2-3). God brings everything to light (1 Cor 4:5).","summary_en":"34:22 The wicked might try to hide in darkness (Jer 23:24), but they will fail (Ps 139:11-12; cp. Amos 9:2-3). God brings everything to light (1 Cor 4:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103966,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:22","title_en":"Study Note: Iov 34:22","content_ro":"<p><strong>34:22<\/strong> The <em>wicked<\/em> might try to hide in <em>darkness<\/em> (Jer 23:24), but they will fail (Ps 139:11-12; cp. Amos 9:2-3). God brings everything to light (1 Cor 4:5).<\/p>","content_en":"<p><strong>34:22<\/strong> The <em>wicked<\/em> might try to hide in <em>darkness<\/em> (Jer 23:24), but they will fail (Ps 139:11-12; cp. Amos 9:2-3). God brings everything to light (1 Cor 4:5).<\/p>","summary_ro":"34:22 The wicked might try to hide in darkness (Jer 23:24), but they will fail (Ps 139:11-12; cp. Amos 9:2-3). God brings everything to light (1 Cor 4:5).","summary_en":"34:22 The wicked might try to hide in darkness (Jer 23:24), but they will fail (Ps 139:11-12; cp. Amos 9:2-3). God brings everything to light (1 Cor 4:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131592,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:22","title_en":"Study Note: Iov 34:22","content_ro":"<p><strong>34:22<\/strong> The <em>wicked<\/em> might try to hide in <em>darkness<\/em> (Jer 23:24), but they will fail (Ps 139:11-12; cp. Amos 9:2-3). God brings everything to light (1 Cor 4:5).<\/p>","content_en":"<p><strong>34:22<\/strong> The <em>wicked<\/em> might try to hide in <em>darkness<\/em> (Jer 23:24), but they will fail (Ps 139:11-12; cp. Amos 9:2-3). God brings everything to light (1 Cor 4:5).<\/p>","summary_ro":"34:22 The wicked might try to hide in darkness (Jer 23:24), but they will fail (Ps 139:11-12; cp. Amos 9:2-3). God brings everything to light (1 Cor 4:5).","summary_en":"34:22 The wicked might try to hide in darkness (Jer 23:24), but they will fail (Ps 139:11-12; cp. Amos 9:2-3). God brings everything to light (1 Cor 4:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63266,"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":90892,"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":118518,"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":146144,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":48715,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:23","title_en":"Study Note: Iov 34:23","content_ro":"<p><strong>34:23<\/strong> <em>We don’t set the time:<\/em>Elihu rejected Job’s wish for a quick (21:19), published time of <em>judgment<\/em> (24:1).<\/p>","content_en":"<p><strong>34:23<\/strong> <em>We don’t set the time:<\/em>Elihu rejected Job’s wish for a quick (21:19), published time of <em>judgment<\/em> (24:1).<\/p>","summary_ro":"34:23 We don’t set the time:Elihu rejected Job’s wish for a quick (21:19), published time of judgment (24:1).","summary_en":"34:23 We don’t set the time:Elihu rejected Job’s wish for a quick (21:19), published time of judgment (24:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76341,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:23","title_en":"Study Note: Iov 34:23","content_ro":"<p><strong>34:23<\/strong> <em>We don’t set the time:<\/em>Elihu rejected Job’s wish for a quick (21:19), published time of <em>judgment<\/em> (24:1).<\/p>","content_en":"<p><strong>34:23<\/strong> <em>We don’t set the time:<\/em>Elihu rejected Job’s wish for a quick (21:19), published time of <em>judgment<\/em> (24:1).<\/p>","summary_ro":"34:23 We don’t set the time:Elihu rejected Job’s wish for a quick (21:19), published time of judgment (24:1).","summary_en":"34:23 We don’t set the time:Elihu rejected Job’s wish for a quick (21:19), published time of judgment (24:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103967,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:23","title_en":"Study Note: Iov 34:23","content_ro":"<p><strong>34:23<\/strong> <em>We don’t set the time:<\/em>Elihu rejected Job’s wish for a quick (21:19), published time of <em>judgment<\/em> (24:1).<\/p>","content_en":"<p><strong>34:23<\/strong> <em>We don’t set the time:<\/em>Elihu rejected Job’s wish for a quick (21:19), published time of <em>judgment<\/em> (24:1).<\/p>","summary_ro":"34:23 We don’t set the time:Elihu rejected Job’s wish for a quick (21:19), published time of judgment (24:1).","summary_en":"34:23 We don’t set the time:Elihu rejected Job’s wish for a quick (21:19), published time of judgment (24:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131593,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:23","title_en":"Study Note: Iov 34:23","content_ro":"<p><strong>34:23<\/strong> <em>We don’t set the time:<\/em>Elihu rejected Job’s wish for a quick (21:19), published time of <em>judgment<\/em> (24:1).<\/p>","content_en":"<p><strong>34:23<\/strong> <em>We don’t set the time:<\/em>Elihu rejected Job’s wish for a quick (21:19), published time of <em>judgment<\/em> (24:1).<\/p>","summary_ro":"34:23 We don’t set the time:Elihu rejected Job’s wish for a quick (21:19), published time of judgment (24:1).","summary_en":"34:23 We don’t set the time:Elihu rejected Job’s wish for a quick (21:19), published time of judgment (24:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":48716,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:24","title_en":"Study Note: Iov 34:24","content_ro":"<p><strong>34:24<\/strong> God knows everything <em>without asking anyone<\/em> (34:25). • <em>sets up others in their place:<\/em> Dan 2:21; 5:28-30.<\/p>","content_en":"<p><strong>34:24<\/strong> God knows everything <em>without asking anyone<\/em> (34:25). • <em>sets up others in their place:<\/em> Dan 2:21; 5:28-30.<\/p>","summary_ro":"34:24 God knows everything without asking anyone (34:25). • sets up others in their place: Dan 2:21; 5:28-30.","summary_en":"34:24 God knows everything without asking anyone (34:25). • sets up others in their place: Dan 2:21; 5:28-30.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76342,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:24","title_en":"Study Note: Iov 34:24","content_ro":"<p><strong>34:24<\/strong> God knows everything <em>without asking anyone<\/em> (34:25). • <em>sets up others in their place:<\/em> Dan 2:21; 5:28-30.<\/p>","content_en":"<p><strong>34:24<\/strong> God knows everything <em>without asking anyone<\/em> (34:25). • <em>sets up others in their place:<\/em> Dan 2:21; 5:28-30.<\/p>","summary_ro":"34:24 God knows everything without asking anyone (34:25). • sets up others in their place: Dan 2:21; 5:28-30.","summary_en":"34:24 God knows everything without asking anyone (34:25). • sets up others in their place: Dan 2:21; 5:28-30.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103968,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:24","title_en":"Study Note: Iov 34:24","content_ro":"<p><strong>34:24<\/strong> God knows everything <em>without asking anyone<\/em> (34:25). • <em>sets up others in their place:<\/em> Dan 2:21; 5:28-30.<\/p>","content_en":"<p><strong>34:24<\/strong> God knows everything <em>without asking anyone<\/em> (34:25). • <em>sets up others in their place:<\/em> Dan 2:21; 5:28-30.<\/p>","summary_ro":"34:24 God knows everything without asking anyone (34:25). • sets up others in their place: Dan 2:21; 5:28-30.","summary_en":"34:24 God knows everything without asking anyone (34:25). • sets up others in their place: Dan 2:21; 5:28-30.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131594,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:24","title_en":"Study Note: Iov 34:24","content_ro":"<p><strong>34:24<\/strong> God knows everything <em>without asking anyone<\/em> (34:25). • <em>sets up others in their place:<\/em> Dan 2:21; 5:28-30.<\/p>","content_en":"<p><strong>34:24<\/strong> God knows everything <em>without asking anyone<\/em> (34:25). • <em>sets up others in their place:<\/em> Dan 2:21; 5:28-30.<\/p>","summary_ro":"34:24 God knows everything without asking anyone (34:25). • sets up others in their place: Dan 2:21; 5:28-30.","summary_en":"34:24 God knows everything without asking anyone (34:25). • sets up others in their place: Dan 2:21; 5:28-30.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":48717,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:26","title_en":"Study Note: Iov 34:26","content_ro":"<p><strong>34:26<\/strong> When God renders justice <em>openly<\/em>, it leads to proper fear among the wicked (Deut 21:21; 1 Tim 5:20) and to public rejoicing among the righteous (cp. Exod 14:30-31).<\/p>","content_en":"<p><strong>34:26<\/strong> When God renders justice <em>openly<\/em>, it leads to proper fear among the wicked (Deut 21:21; 1 Tim 5:20) and to public rejoicing among the righteous (cp. Exod 14:30-31).<\/p>","summary_ro":"34:26 When God renders justice openly, it leads to proper fear among the wicked (Deut 21:21; 1 Tim 5:20) and to public rejoicing among the righteous (cp. Exod 14:30-31).","summary_en":"34:26 When God renders justice openly, it leads to proper fear among the wicked (Deut 21:21; 1 Tim 5:20) and to public rejoicing among the righteous (cp. Exod 14:30-31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76343,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:26","title_en":"Study Note: Iov 34:26","content_ro":"<p><strong>34:26<\/strong> When God renders justice <em>openly<\/em>, it leads to proper fear among the wicked (Deut 21:21; 1 Tim 5:20) and to public rejoicing among the righteous (cp. Exod 14:30-31).<\/p>","content_en":"<p><strong>34:26<\/strong> When God renders justice <em>openly<\/em>, it leads to proper fear among the wicked (Deut 21:21; 1 Tim 5:20) and to public rejoicing among the righteous (cp. Exod 14:30-31).<\/p>","summary_ro":"34:26 When God renders justice openly, it leads to proper fear among the wicked (Deut 21:21; 1 Tim 5:20) and to public rejoicing among the righteous (cp. Exod 14:30-31).","summary_en":"34:26 When God renders justice openly, it leads to proper fear among the wicked (Deut 21:21; 1 Tim 5:20) and to public rejoicing among the righteous (cp. Exod 14:30-31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103969,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:26","title_en":"Study Note: Iov 34:26","content_ro":"<p><strong>34:26<\/strong> When God renders justice <em>openly<\/em>, it leads to proper fear among the wicked (Deut 21:21; 1 Tim 5:20) and to public rejoicing among the righteous (cp. Exod 14:30-31).<\/p>","content_en":"<p><strong>34:26<\/strong> When God renders justice <em>openly<\/em>, it leads to proper fear among the wicked (Deut 21:21; 1 Tim 5:20) and to public rejoicing among the righteous (cp. Exod 14:30-31).<\/p>","summary_ro":"34:26 When God renders justice openly, it leads to proper fear among the wicked (Deut 21:21; 1 Tim 5:20) and to public rejoicing among the righteous (cp. Exod 14:30-31).","summary_en":"34:26 When God renders justice openly, it leads to proper fear among the wicked (Deut 21:21; 1 Tim 5:20) and to public rejoicing among the righteous (cp. Exod 14:30-31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131595,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:26","title_en":"Study Note: Iov 34:26","content_ro":"<p><strong>34:26<\/strong> When God renders justice <em>openly<\/em>, it leads to proper fear among the wicked (Deut 21:21; 1 Tim 5:20) and to public rejoicing among the righteous (cp. Exod 14:30-31).<\/p>","content_en":"<p><strong>34:26<\/strong> When God renders justice <em>openly<\/em>, it leads to proper fear among the wicked (Deut 21:21; 1 Tim 5:20) and to public rejoicing among the righteous (cp. Exod 14:30-31).<\/p>","summary_ro":"34:26 When God renders justice openly, it leads to proper fear among the wicked (Deut 21:21; 1 Tim 5:20) and to public rejoicing among the righteous (cp. Exod 14:30-31).","summary_en":"34:26 When God renders justice openly, it leads to proper fear among the wicked (Deut 21:21; 1 Tim 5:20) and to public rejoicing among the righteous (cp. Exod 14:30-31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"31":[{"id":28135,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Offense Offend","title_en":"Offense Offend","content_ro":"<h3>OFFEND, OFFENSE<\/h3>\n<p>Words used two ways in the Bible: doing what is wrong oneself, or causing someone else to do wrong or to stumble.<\/p>\n<p class=\"h2\" id=\"DoingWrong\">Doing Wrong<\/p>\n<p>In both the Hebrew of the OT and the Greek of the NT there are several words for sin or wrongdoing having a variety of different translations. With the word “offend” or “offense,” the emphasis is on the sin being against a person or against the law, an offense against either God or man.<\/p>\n<p>Sin is fundamentally an offense against God. For example, the people of Edom had grievously offended in taking vengeance on Judah, and so the hand of the Lord was against them in judgment (Ez 25:12-13). Israel commited an offense in their worship of Baal (Hos 13:1). The breaking of God’s law is spoken of as an “offense committed” (Dt 19:15; cf. 22:26; 25:2). In the NT, James (Jas 2:10; 3:2) speaks of offenses against God and against his law.<\/p>\n<p>There are many passages in the Bible addressing one man’s offense against another: for example, Abraham’s against Abimelech (Gn 20:9), or Pharaoh’s chief butler and chief baker against their master (40:1). Sometimes it is an alleged offense and no actual wrong has been done (e.g., Gn 31:36; 2 Kgs 18:14; Jer 37:18). Paul, in his defense before the Roman governor Festus, said, “Neither against the law of the Jews, nor against the temple, nor against Caesar have I offended at all” (Acts 25:8, <span>rsv<\/span>).<\/p>\n<p>Finally, the Bible speaks about dealing with real offenses against God and people. Offenses should be acknowledged and confessed (Hos 5:15). One’s proper resolution before God is “I will not offend any more” (Jb 34:31, <span>rsv<\/span>). One needs to make amends for offenses (Eccl 10:4) and to forgive the offenses of others (Prv 17:9; 19:11). Jesus Christ died for our offenses (Rom 4:25; 5:15-21), so that in turning to him there is forgiveness for all sins.<\/p>\n<p class=\"h2\" id=\"CausingAnothertoSin\">Causing Another to Sin<\/p>\n<p>The noun “offense” and the verb “offend” are also used in reference to a person being caused to stumble or to do what is wrong. There are three ways in which this may happen:<\/p>\n<p>1. There may be something in the individual that causes him or her to stumble. Jesus expressed the seriousness of this, and though speaking metaphorically, he indicated the strenuous steps of prevention (Mt 5:29-30; 18:8-9).<\/p>\n<li>2. There may be something in a person that causes offense to others. Jesus said, “Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!” (Mt 18:7, <span>kjv<\/span>). There are, in fact, many NT passages that insist that one should live so as not to cause others to stumble (Rom 14:13). The apostle Paul says, “Don’t tear apart the work of God over what you eat. Remember, there is nothing wrong with these things in themselves. But it is wrong to eat anything if it makes another person stumble. Don’t eat meat or drink wine or do anything else if it might cause another Christian to stumble” (Rom 14:20-21, <span>nlt<\/span>; cf. 1 Cor 10:32; 2 Cor 6:3).<\/li>\n<li>3. However, people may be offended at the truth through no fault of the person who presents it. Isaiah speaks of God as “a stone that causes people to stumble and a rock that makes them fall” (Is 8:14) in that people would not always accept his demands and the way of faith in him. The NT takes these same words and applies them to the offense of the gospel of Christ (Rom 9:32-33; 1 Pt 2:8). In the time of his ministry there were those who were offended at Jesus—at his lowly birth (Mt 13:57), at what he said and did (15:12), or because of the cost of following him (13:21). Even disciples were capable of being offended and turning aside (Jn 6:61). In the end all were offended and fled from him (Mt 26:31, 56). Finally, the apostle Paul spoke of the offense in the preaching of the cross of Christ. He could have chosen to preach a popular message and avoided persecution, a “message that doesn’t offend anyone” (Gal 5:11). He chose rather to preach the cross even though it was a stumbling block to Jews and folly to Gentiles (1 Cor 1:23).<\/li>\n<p><em>See also<\/em> Sin.<\/p>","content_en":"<h3>OFFEND, OFFENSE<\/h3>\n<p>Words used two ways in the Bible: doing what is wrong oneself, or causing someone else to do wrong or to stumble.<\/p>\n<p class=\"h2\" id=\"DoingWrong\">Doing Wrong<\/p>\n<p>In both the Hebrew of the OT and the Greek of the NT there are several words for sin or wrongdoing having a variety of different translations. With the word “offend” or “offense,” the emphasis is on the sin being against a person or against the law, an offense against either God or man.<\/p>\n<p>Sin is fundamentally an offense against God. For example, the people of Edom had grievously offended in taking vengeance on Judah, and so the hand of the Lord was against them in judgment (Ez 25:12-13). Israel commited an offense in their worship of Baal (Hos 13:1). The breaking of God’s law is spoken of as an “offense committed” (Dt 19:15; cf. 22:26; 25:2). In the NT, James (Jas 2:10; 3:2) speaks of offenses against God and against his law.<\/p>\n<p>There are many passages in the Bible addressing one man’s offense against another: for example, Abraham’s against Abimelech (Gn 20:9), or Pharaoh’s chief butler and chief baker against their master (40:1). Sometimes it is an alleged offense and no actual wrong has been done (e.g., Gn 31:36; 2 Kgs 18:14; Jer 37:18). Paul, in his defense before the Roman governor Festus, said, “Neither against the law of the Jews, nor against the temple, nor against Caesar have I offended at all” (Acts 25:8, <span>rsv<\/span>).<\/p>\n<p>Finally, the Bible speaks about dealing with real offenses against God and people. Offenses should be acknowledged and confessed (Hos 5:15). One’s proper resolution before God is “I will not offend any more” (Jb 34:31, <span>rsv<\/span>). One needs to make amends for offenses (Eccl 10:4) and to forgive the offenses of others (Prv 17:9; 19:11). Jesus Christ died for our offenses (Rom 4:25; 5:15-21), so that in turning to him there is forgiveness for all sins.<\/p>\n<p class=\"h2\" id=\"CausingAnothertoSin\">Causing Another to Sin<\/p>\n<p>The noun “offense” and the verb “offend” are also used in reference to a person being caused to stumble or to do what is wrong. There are three ways in which this may happen:<\/p>\n<p>1. There may be something in the individual that causes him or her to stumble. Jesus expressed the seriousness of this, and though speaking metaphorically, he indicated the strenuous steps of prevention (Mt 5:29-30; 18:8-9).<\/p>\n<li>2. There may be something in a person that causes offense to others. Jesus said, “Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!” (Mt 18:7, <span>kjv<\/span>). There are, in fact, many NT passages that insist that one should live so as not to cause others to stumble (Rom 14:13). The apostle Paul says, “Don’t tear apart the work of God over what you eat. Remember, there is nothing wrong with these things in themselves. But it is wrong to eat anything if it makes another person stumble. Don’t eat meat or drink wine or do anything else if it might cause another Christian to stumble” (Rom 14:20-21, <span>nlt<\/span>; cf. 1 Cor 10:32; 2 Cor 6:3).<\/li>\n<li>3. However, people may be offended at the truth through no fault of the person who presents it. Isaiah speaks of God as “a stone that causes people to stumble and a rock that makes them fall” (Is 8:14) in that people would not always accept his demands and the way of faith in him. The NT takes these same words and applies them to the offense of the gospel of Christ (Rom 9:32-33; 1 Pt 2:8). In the time of his ministry there were those who were offended at Jesus—at his lowly birth (Mt 13:57), at what he said and did (15:12), or because of the cost of following him (13:21). Even disciples were capable of being offended and turning aside (Jn 6:61). In the end all were offended and fled from him (Mt 26:31, 56). Finally, the apostle Paul spoke of the offense in the preaching of the cross of Christ. He could have chosen to preach a popular message and avoided persecution, a “message that doesn’t offend anyone” (Gal 5:11). He chose rather to preach the cross even though it was a stumbling block to Jews and folly to Gentiles (1 Cor 1:23).<\/li>\n<p><em>See also<\/em> Sin.<\/p>","summary_ro":"OFFEND, OFFENSE Words used two ways in the Bible: doing what is wrong oneself, or causing someone else to do wrong or to stumble. Doing Wrong In both the Hebrew of the OT and the Greek of the NT there are several words for sin or wrongdoing having a variety of different translations. With the word “offend” or “offense,” the emphasis is on the sin being against a person or against the law, an offense against either God or man. Sin is fundamentally an offense against God. For example, the peopl...","summary_en":"OFFEND, OFFENSE Words used two ways in the Bible: doing what is wrong oneself, or causing someone else to do wrong or to stumble. Doing Wrong In both the Hebrew of the OT and the Greek of the NT there are several words for sin or wrongdoing having a variety of different translations. With the word “offend” or “offense,” the emphasis is on the sin being against a person or against the law, an offense against either God or man. Sin is fundamentally an offense against God. For example, the peopl...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48718,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:31","title_en":"Study Note: Iov 34:31","content_ro":"<p><strong>34:31<\/strong> <em>Why don’t people say?<\/em> Elihu was indirectly asking, “Job, why won’t you admit it?”<\/p>","content_en":"<p><strong>34:31<\/strong> <em>Why don’t people say?<\/em> Elihu was indirectly asking, “Job, why won’t you admit it?”<\/p>","summary_ro":"34:31 Why don’t people say? Elihu was indirectly asking, “Job, why won’t you admit it?”","summary_en":"34:31 Why don’t people say? Elihu was indirectly asking, “Job, why won’t you admit it?”","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76344,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:31","title_en":"Study Note: Iov 34:31","content_ro":"<p><strong>34:31<\/strong> <em>Why don’t people say?<\/em> Elihu was indirectly asking, “Job, why won’t you admit it?”<\/p>","content_en":"<p><strong>34:31<\/strong> <em>Why don’t people say?<\/em> Elihu was indirectly asking, “Job, why won’t you admit it?”<\/p>","summary_ro":"34:31 Why don’t people say? Elihu was indirectly asking, “Job, why won’t you admit it?”","summary_en":"34:31 Why don’t people say? Elihu was indirectly asking, “Job, why won’t you admit it?”","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103970,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:31","title_en":"Study Note: Iov 34:31","content_ro":"<p><strong>34:31<\/strong> <em>Why don’t people say?<\/em> Elihu was indirectly asking, “Job, why won’t you admit it?”<\/p>","content_en":"<p><strong>34:31<\/strong> <em>Why don’t people say?<\/em> Elihu was indirectly asking, “Job, why won’t you admit it?”<\/p>","summary_ro":"34:31 Why don’t people say? Elihu was indirectly asking, “Job, why won’t you admit it?”","summary_en":"34:31 Why don’t people say? Elihu was indirectly asking, “Job, why won’t you admit it?”","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131596,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:31","title_en":"Study Note: Iov 34:31","content_ro":"<p><strong>34:31<\/strong> <em>Why don’t people say?<\/em> Elihu was indirectly asking, “Job, why won’t you admit it?”<\/p>","content_en":"<p><strong>34:31<\/strong> <em>Why don’t people say?<\/em> Elihu was indirectly asking, “Job, why won’t you admit it?”<\/p>","summary_ro":"34:31 Why don’t people say? Elihu was indirectly asking, “Job, why won’t you admit it?”","summary_en":"34:31 Why don’t people say? Elihu was indirectly asking, “Job, why won’t you admit it?”","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"36":[{"id":48719,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:36","title_en":"Study Note: Iov 34:36","content_ro":"<p><strong>34:36<\/strong> <em>deserve the maximum penalty:<\/em> Zophar had also said that Job was being punished less than he deserved (11:6).<\/p>","content_en":"<p><strong>34:36<\/strong> <em>deserve the maximum penalty:<\/em> Zophar had also said that Job was being punished less than he deserved (11:6).<\/p>","summary_ro":"34:36 deserve the maximum penalty: Zophar had also said that Job was being punished less than he deserved (11:6).","summary_en":"34:36 deserve the maximum penalty: Zophar had also said that Job was being punished less than he deserved (11:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76345,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:36","title_en":"Study Note: Iov 34:36","content_ro":"<p><strong>34:36<\/strong> <em>deserve the maximum penalty:<\/em> Zophar had also said that Job was being punished less than he deserved (11:6).<\/p>","content_en":"<p><strong>34:36<\/strong> <em>deserve the maximum penalty:<\/em> Zophar had also said that Job was being punished less than he deserved (11:6).<\/p>","summary_ro":"34:36 deserve the maximum penalty: Zophar had also said that Job was being punished less than he deserved (11:6).","summary_en":"34:36 deserve the maximum penalty: Zophar had also said that Job was being punished less than he deserved (11:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103971,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:36","title_en":"Study Note: Iov 34:36","content_ro":"<p><strong>34:36<\/strong> <em>deserve the maximum penalty:<\/em> Zophar had also said that Job was being punished less than he deserved (11:6).<\/p>","content_en":"<p><strong>34:36<\/strong> <em>deserve the maximum penalty:<\/em> Zophar had also said that Job was being punished less than he deserved (11:6).<\/p>","summary_ro":"34:36 deserve the maximum penalty: Zophar had also said that Job was being punished less than he deserved (11:6).","summary_en":"34:36 deserve the maximum penalty: Zophar had also said that Job was being punished less than he deserved (11:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131597,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 34:36","title_en":"Study Note: Iov 34:36","content_ro":"<p><strong>34:36<\/strong> <em>deserve the maximum penalty:<\/em> Zophar had also said that Job was being punished less than he deserved (11:6).<\/p>","content_en":"<p><strong>34:36<\/strong> <em>deserve the maximum penalty:<\/em> Zophar had also said that Job was being punished less than he deserved (11:6).<\/p>","summary_ro":"34:36 deserve the maximum penalty: Zophar had also said that Job was being punished less than he deserved (11:6).","summary_en":"34:36 deserve the maximum penalty: Zophar had also said that Job was being punished less than he deserved (11:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
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