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{"verseMap":{"1":[{"id":10617,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eliphaz","title_en":"Eliphaz","content_ro":"<h3>ELIPHAZ<\/h3>\n<li>1. Oldest son of Esau and his wife Adah (Gn 36:4-16; 1 Chr 1:35-36). He was the ancestor of a number of Edomite clans.<\/li>\n<li>2. One of Job’s friends, called the Temanite (see Jer 49:7). Teman was traditionally associated with wisdom; hence Eliphaz’s speech depicts the orthodox view of sin and punishment. His three addresses (Jb 4, 15, 22) failed to grapple with the essence of Job’s problem because he assumed previous major sin in Job’s life.<\/li>\n<p><em>See also<\/em> Job, Book of.<\/p>","content_en":"<h3>ELIPHAZ<\/h3>\n<li>1. Oldest son of Esau and his wife Adah (Gn 36:4-16; 1 Chr 1:35-36). He was the ancestor of a number of Edomite clans.<\/li>\n<li>2. One of Job’s friends, called the Temanite (see Jer 49:7). Teman was traditionally associated with wisdom; hence Eliphaz’s speech depicts the orthodox view of sin and punishment. His three addresses (Jb 4, 15, 22) failed to grapple with the essence of Job’s problem because he assumed previous major sin in Job’s life.<\/li>\n<p><em>See also<\/em> Job, Book of.<\/p>","summary_ro":"ELIPHAZ 1. Oldest son of Esau and his wife Adah (Gn 36:4-16; 1 Chr 1:35-36). He was the ancestor of a number of Edomite clans. 2. One of Job’s friends, called the Temanite (see Jer 49:7). Teman was traditionally associated with wisdom; hence Eliphaz’s speech depicts the orthodox view of sin and punishment. His three addresses (Jb 4, 15, 22) failed to grapple with the essence of Job’s problem because he assumed previous major sin in Job’s life. See also Job, Book of.","summary_en":"ELIPHAZ 1. Oldest son of Esau and his wife Adah (Gn 36:4-16; 1 Chr 1:35-36). He was the ancestor of a number of Edomite clans. 2. One of Job’s friends, called the Temanite (see Jer 49:7). Teman was traditionally associated with wisdom; hence Eliphaz’s speech depicts the orthodox view of sin and punishment. His three addresses (Jb 4, 15, 22) failed to grapple with the essence of Job’s problem because he assumed previous major sin in Job’s life. See also Job, Book of.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48411,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:1","title_en":"Study Note: Iov 4:1","content_ro":"<p><strong>4:1–14:22<\/strong> This section begins three rounds of speeches by each of Job’s three comforters, each with a response from Job (4:1–27:23). In this first round, Job’s friends exhort him to seek God so that he can again enjoy prosperity.<\/p>","content_en":"<p><strong>4:1–14:22<\/strong> This section begins three rounds of speeches by each of Job’s three comforters, each with a response from Job (4:1–27:23). In this first round, Job’s friends exhort him to seek God so that he can again enjoy prosperity.<\/p>","summary_ro":"4:1–14:22 This section begins three rounds of speeches by each of Job’s three comforters, each with a response from Job (4:1–27:23). In this first round, Job’s friends exhort him to seek God so that he can again enjoy prosperity.","summary_en":"4:1–14:22 This section begins three rounds of speeches by each of Job’s three comforters, each with a response from Job (4:1–27:23). In this first round, Job’s friends exhort him to seek God so that he can again enjoy prosperity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48412,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:1","title_en":"Study Note: Iov 4:1","content_ro":"<p><strong>4:1-2<\/strong> <em>Eliphaz the Temanite<\/em> (see study note on 2:11) was the most prominent and probably the oldest of Job’s friends; his speeches are longer and more ornate than the others. • <em>who could keep from speaking out?<\/em> Eliphaz mimicked the urgency of a prophetic revelation (4:12-16; see Jer 20:9; Amos 3:8).<\/p>","content_en":"<p><strong>4:1-2<\/strong> <em>Eliphaz the Temanite<\/em> (see study note on 2:11) was the most prominent and probably the oldest of Job’s friends; his speeches are longer and more ornate than the others. • <em>who could keep from speaking out?<\/em> Eliphaz mimicked the urgency of a prophetic revelation (4:12-16; see Jer 20:9; Amos 3:8).<\/p>","summary_ro":"4:1-2 Eliphaz the Temanite (see study note on 2:11) was the most prominent and probably the oldest of Job’s friends; his speeches are longer and more ornate than the others. • who could keep from speaking out? Eliphaz mimicked the urgency of a prophetic revelation (4:12-16; see Jer 20:9; Amos 3:8).","summary_en":"4:1-2 Eliphaz the Temanite (see study note on 2:11) was the most prominent and probably the oldest of Job’s friends; his speeches are longer and more ornate than the others. • who could keep from speaking out? Eliphaz mimicked the urgency of a prophetic revelation (4:12-16; see Jer 20:9; Amos 3:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76037,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:1","title_en":"Study Note: Iov 4:1","content_ro":"<p><strong>4:1–14:22<\/strong> This section begins three rounds of speeches by each of Job’s three comforters, each with a response from Job (4:1–27:23). In this first round, Job’s friends exhort him to seek God so that he can again enjoy prosperity.<\/p>","content_en":"<p><strong>4:1–14:22<\/strong> This section begins three rounds of speeches by each of Job’s three comforters, each with a response from Job (4:1–27:23). In this first round, Job’s friends exhort him to seek God so that he can again enjoy prosperity.<\/p>","summary_ro":"4:1–14:22 This section begins three rounds of speeches by each of Job’s three comforters, each with a response from Job (4:1–27:23). In this first round, Job’s friends exhort him to seek God so that he can again enjoy prosperity.","summary_en":"4:1–14:22 This section begins three rounds of speeches by each of Job’s three comforters, each with a response from Job (4:1–27:23). In this first round, Job’s friends exhort him to seek God so that he can again enjoy prosperity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76038,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:1","title_en":"Study Note: Iov 4:1","content_ro":"<p><strong>4:1-2<\/strong> <em>Eliphaz the Temanite<\/em> (see study note on 2:11) was the most prominent and probably the oldest of Job’s friends; his speeches are longer and more ornate than the others. • <em>who could keep from speaking out?<\/em> Eliphaz mimicked the urgency of a prophetic revelation (4:12-16; see Jer 20:9; Amos 3:8).<\/p>","content_en":"<p><strong>4:1-2<\/strong> <em>Eliphaz the Temanite<\/em> (see study note on 2:11) was the most prominent and probably the oldest of Job’s friends; his speeches are longer and more ornate than the others. • <em>who could keep from speaking out?<\/em> Eliphaz mimicked the urgency of a prophetic revelation (4:12-16; see Jer 20:9; Amos 3:8).<\/p>","summary_ro":"4:1-2 Eliphaz the Temanite (see study note on 2:11) was the most prominent and probably the oldest of Job’s friends; his speeches are longer and more ornate than the others. • who could keep from speaking out? Eliphaz mimicked the urgency of a prophetic revelation (4:12-16; see Jer 20:9; Amos 3:8).","summary_en":"4:1-2 Eliphaz the Temanite (see study note on 2:11) was the most prominent and probably the oldest of Job’s friends; his speeches are longer and more ornate than the others. • who could keep from speaking out? Eliphaz mimicked the urgency of a prophetic revelation (4:12-16; see Jer 20:9; Amos 3:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103663,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:1","title_en":"Study Note: Iov 4:1","content_ro":"<p><strong>4:1–14:22<\/strong> This section begins three rounds of speeches by each of Job’s three comforters, each with a response from Job (4:1–27:23). In this first round, Job’s friends exhort him to seek God so that he can again enjoy prosperity.<\/p>","content_en":"<p><strong>4:1–14:22<\/strong> This section begins three rounds of speeches by each of Job’s three comforters, each with a response from Job (4:1–27:23). In this first round, Job’s friends exhort him to seek God so that he can again enjoy prosperity.<\/p>","summary_ro":"4:1–14:22 This section begins three rounds of speeches by each of Job’s three comforters, each with a response from Job (4:1–27:23). In this first round, Job’s friends exhort him to seek God so that he can again enjoy prosperity.","summary_en":"4:1–14:22 This section begins three rounds of speeches by each of Job’s three comforters, each with a response from Job (4:1–27:23). In this first round, Job’s friends exhort him to seek God so that he can again enjoy prosperity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103664,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:1","title_en":"Study Note: Iov 4:1","content_ro":"<p><strong>4:1-2<\/strong> <em>Eliphaz the Temanite<\/em> (see study note on 2:11) was the most prominent and probably the oldest of Job’s friends; his speeches are longer and more ornate than the others. • <em>who could keep from speaking out?<\/em> Eliphaz mimicked the urgency of a prophetic revelation (4:12-16; see Jer 20:9; Amos 3:8).<\/p>","content_en":"<p><strong>4:1-2<\/strong> <em>Eliphaz the Temanite<\/em> (see study note on 2:11) was the most prominent and probably the oldest of Job’s friends; his speeches are longer and more ornate than the others. • <em>who could keep from speaking out?<\/em> Eliphaz mimicked the urgency of a prophetic revelation (4:12-16; see Jer 20:9; Amos 3:8).<\/p>","summary_ro":"4:1-2 Eliphaz the Temanite (see study note on 2:11) was the most prominent and probably the oldest of Job’s friends; his speeches are longer and more ornate than the others. • who could keep from speaking out? Eliphaz mimicked the urgency of a prophetic revelation (4:12-16; see Jer 20:9; Amos 3:8).","summary_en":"4:1-2 Eliphaz the Temanite (see study note on 2:11) was the most prominent and probably the oldest of Job’s friends; his speeches are longer and more ornate than the others. • who could keep from speaking out? Eliphaz mimicked the urgency of a prophetic revelation (4:12-16; see Jer 20:9; Amos 3:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131289,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:1","title_en":"Study Note: Iov 4:1","content_ro":"<p><strong>4:1–14:22<\/strong> This section begins three rounds of speeches by each of Job’s three comforters, each with a response from Job (4:1–27:23). In this first round, Job’s friends exhort him to seek God so that he can again enjoy prosperity.<\/p>","content_en":"<p><strong>4:1–14:22<\/strong> This section begins three rounds of speeches by each of Job’s three comforters, each with a response from Job (4:1–27:23). In this first round, Job’s friends exhort him to seek God so that he can again enjoy prosperity.<\/p>","summary_ro":"4:1–14:22 This section begins three rounds of speeches by each of Job’s three comforters, each with a response from Job (4:1–27:23). In this first round, Job’s friends exhort him to seek God so that he can again enjoy prosperity.","summary_en":"4:1–14:22 This section begins three rounds of speeches by each of Job’s three comforters, each with a response from Job (4:1–27:23). In this first round, Job’s friends exhort him to seek God so that he can again enjoy prosperity.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131290,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:1","title_en":"Study Note: Iov 4:1","content_ro":"<p><strong>4:1-2<\/strong> <em>Eliphaz the Temanite<\/em> (see study note on 2:11) was the most prominent and probably the oldest of Job’s friends; his speeches are longer and more ornate than the others. • <em>who could keep from speaking out?<\/em> Eliphaz mimicked the urgency of a prophetic revelation (4:12-16; see Jer 20:9; Amos 3:8).<\/p>","content_en":"<p><strong>4:1-2<\/strong> <em>Eliphaz the Temanite<\/em> (see study note on 2:11) was the most prominent and probably the oldest of Job’s friends; his speeches are longer and more ornate than the others. • <em>who could keep from speaking out?<\/em> Eliphaz mimicked the urgency of a prophetic revelation (4:12-16; see Jer 20:9; Amos 3:8).<\/p>","summary_ro":"4:1-2 Eliphaz the Temanite (see study note on 2:11) was the most prominent and probably the oldest of Job’s friends; his speeches are longer and more ornate than the others. • who could keep from speaking out? Eliphaz mimicked the urgency of a prophetic revelation (4:12-16; see Jer 20:9; Amos 3:8).","summary_en":"4:1-2 Eliphaz the Temanite (see study note on 2:11) was the most prominent and probably the oldest of Job’s friends; his speeches are longer and more ornate than the others. • who could keep from speaking out? Eliphaz mimicked the urgency of a prophetic revelation (4:12-16; see Jer 20:9; Amos 3:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":48413,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:3","title_en":"Study Note: Iov 4:3","content_ro":"<p><strong>4:3-4<\/strong> <em>People . . . who were weak<\/em> were depressed and suffered from low morale (Isa 13:7; 35:3; Ezek 7:17).<\/p>","content_en":"<p><strong>4:3-4<\/strong> <em>People . . . who were weak<\/em> were depressed and suffered from low morale (Isa 13:7; 35:3; Ezek 7:17).<\/p>","summary_ro":"4:3-4 People . . . who were weak were depressed and suffered from low morale (Isa 13:7; 35:3; Ezek 7:17).","summary_en":"4:3-4 People . . . who were weak were depressed and suffered from low morale (Isa 13:7; 35:3; Ezek 7:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76039,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:3","title_en":"Study Note: Iov 4:3","content_ro":"<p><strong>4:3-4<\/strong> <em>People . . . who were weak<\/em> were depressed and suffered from low morale (Isa 13:7; 35:3; Ezek 7:17).<\/p>","content_en":"<p><strong>4:3-4<\/strong> <em>People . . . who were weak<\/em> were depressed and suffered from low morale (Isa 13:7; 35:3; Ezek 7:17).<\/p>","summary_ro":"4:3-4 People . . . who were weak were depressed and suffered from low morale (Isa 13:7; 35:3; Ezek 7:17).","summary_en":"4:3-4 People . . . who were weak were depressed and suffered from low morale (Isa 13:7; 35:3; Ezek 7:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103665,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:3","title_en":"Study Note: Iov 4:3","content_ro":"<p><strong>4:3-4<\/strong> <em>People . . . who were weak<\/em> were depressed and suffered from low morale (Isa 13:7; 35:3; Ezek 7:17).<\/p>","content_en":"<p><strong>4:3-4<\/strong> <em>People . . . who were weak<\/em> were depressed and suffered from low morale (Isa 13:7; 35:3; Ezek 7:17).<\/p>","summary_ro":"4:3-4 People . . . who were weak were depressed and suffered from low morale (Isa 13:7; 35:3; Ezek 7:17).","summary_en":"4:3-4 People . . . who were weak were depressed and suffered from low morale (Isa 13:7; 35:3; Ezek 7:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131291,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:3","title_en":"Study Note: Iov 4:3","content_ro":"<p><strong>4:3-4<\/strong> <em>People . . . who were weak<\/em> were depressed and suffered from low morale (Isa 13:7; 35:3; Ezek 7:17).<\/p>","content_en":"<p><strong>4:3-4<\/strong> <em>People . . . who were weak<\/em> were depressed and suffered from low morale (Isa 13:7; 35:3; Ezek 7:17).<\/p>","summary_ro":"4:3-4 People . . . who were weak were depressed and suffered from low morale (Isa 13:7; 35:3; Ezek 7:17).","summary_en":"4:3-4 People . . . who were weak were depressed and suffered from low morale (Isa 13:7; 35:3; Ezek 7:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":22238,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kneeling","title_en":"Kneeling","content_ro":"<h3>KNEELING<\/h3>\n<p>Position often denoting worship, respect, or submission. A strong knee symbolically implied a man with strength of faith and purpose, and thus bowing the knee indicated submission to a superior. The knee was bowed before a king, a ruler, a governor, or God. Genesis 41:43 describes the people who were kneeling before Pharaoh and Joseph. Kneeling in reverence before the Lord was common (Is 45:23; Rom 14:11; Phil 2:10). In a time of famine, when the Israelites turned away from the Lord, those who remained faithful were described as “all the knees that have not bowed to Baal” (1 Kgs 19:18, <span>rsv<\/span>; see Rom 11:4).<\/p>\n<p>As firm knees represented strength, so smiting those knees represented the destruction of power (Dt 28:35). Isaiah pleaded with the Lord for the strengthening of weak knees (Is 35:3). References to weak or feeble knees were generally used to show a lack of firmness of faith (Jb 4:4; Heb 12:12) but could sometimes refer to failing health (Ps 109:24). Ezekiel referred to those who had knees “as weak as water” (Ez 7:17; 21:7).<\/p>\n<p>Kneeling before the Lord was a posture representing worship (Ps 95:6) and also prayer (Dn 6:10). Christ himself knelt to pray in the garden of Gethsemane (Lk 22:41), and Peter, Paul, and Stephen all did the same (Acts 7:60; 9:40; 20:36; 21:5). Solomon knelt in prayer and supplication before the Lord (1 Kgs 8:54), and even on one occasion had a scaffold built so that he could climb up and be seen by the whole congregation of Israel kneeling before the Lord (2 Chr 6:13).<\/p>\n<p>Some knelt in penitence, as Ezra did at the evening sacrifice (Ezr 9:5) and as Peter did when begging the Lord’s forgiveness for his lack of faith and trust (Lk 5:8). Those who were beseeching the prophet Elijah knelt before him as God’s representative (2 Kgs 1:13), and many came kneeling and begging the Lord for healing (Mt 17:14; Mk 1:40). Daniel knelt in wonder and awe before an angel (Dn 10:10), and a sign of Belshazzar’s fear was that his “knees knocked together” (Dn 5:6). In the NT a regal and patient Christ is subjected to the taunting and mockery of the soldiers who knelt before him and sarcastically cried, “Hail, King of the Jews” (Mt 27:29; Mk 15:19).<\/p>","content_en":"<h3>KNEELING<\/h3>\n<p>Position often denoting worship, respect, or submission. A strong knee symbolically implied a man with strength of faith and purpose, and thus bowing the knee indicated submission to a superior. The knee was bowed before a king, a ruler, a governor, or God. Genesis 41:43 describes the people who were kneeling before Pharaoh and Joseph. Kneeling in reverence before the Lord was common (Is 45:23; Rom 14:11; Phil 2:10). In a time of famine, when the Israelites turned away from the Lord, those who remained faithful were described as “all the knees that have not bowed to Baal” (1 Kgs 19:18, <span>rsv<\/span>; see Rom 11:4).<\/p>\n<p>As firm knees represented strength, so smiting those knees represented the destruction of power (Dt 28:35). Isaiah pleaded with the Lord for the strengthening of weak knees (Is 35:3). References to weak or feeble knees were generally used to show a lack of firmness of faith (Jb 4:4; Heb 12:12) but could sometimes refer to failing health (Ps 109:24). Ezekiel referred to those who had knees “as weak as water” (Ez 7:17; 21:7).<\/p>\n<p>Kneeling before the Lord was a posture representing worship (Ps 95:6) and also prayer (Dn 6:10). Christ himself knelt to pray in the garden of Gethsemane (Lk 22:41), and Peter, Paul, and Stephen all did the same (Acts 7:60; 9:40; 20:36; 21:5). Solomon knelt in prayer and supplication before the Lord (1 Kgs 8:54), and even on one occasion had a scaffold built so that he could climb up and be seen by the whole congregation of Israel kneeling before the Lord (2 Chr 6:13).<\/p>\n<p>Some knelt in penitence, as Ezra did at the evening sacrifice (Ezr 9:5) and as Peter did when begging the Lord’s forgiveness for his lack of faith and trust (Lk 5:8). Those who were beseeching the prophet Elijah knelt before him as God’s representative (2 Kgs 1:13), and many came kneeling and begging the Lord for healing (Mt 17:14; Mk 1:40). Daniel knelt in wonder and awe before an angel (Dn 10:10), and a sign of Belshazzar’s fear was that his “knees knocked together” (Dn 5:6). In the NT a regal and patient Christ is subjected to the taunting and mockery of the soldiers who knelt before him and sarcastically cried, “Hail, King of the Jews” (Mt 27:29; Mk 15:19).<\/p>","summary_ro":"KNEELING Position often denoting worship, respect, or submission. A strong knee symbolically implied a man with strength of faith and purpose, and thus bowing the knee indicated submission to a superior. The knee was bowed before a king, a ruler, a governor, or God. Genesis 41:43 describes the people who were kneeling before Pharaoh and Joseph. Kneeling in reverence before the Lord was common (Is 45:23; Rom 14:11; Phil 2:10). In a time of famine, when the Israelites turned away from the Lord,...","summary_en":"KNEELING Position often denoting worship, respect, or submission. A strong knee symbolically implied a man with strength of faith and purpose, and thus bowing the knee indicated submission to a superior. The knee was bowed before a king, a ruler, a governor, or God. Genesis 41:43 describes the people who were kneeling before Pharaoh and Joseph. Kneeling in reverence before the Lord was common (Is 45:23; Rom 14:11; Phil 2:10). In a time of famine, when the Israelites turned away from the Lord,...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":62525,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90151,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117777,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145403,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":19964,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Job","title_en":"Book of Job","content_ro":"<h3>JOB, Book of<\/h3>\n<p>Old Testament book belonging to the scriptural category called the Writings.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The question of the authorship of the book of Job is a difficult one. The difficulty is compounded not only by the lack of ascription of authorship to any individual but also by the structure of the book which, according to some scholars, is a composite consisting of several literary works.<\/p>\n<p>Some scholars who think the book is a composite work base their views on alleged incongruities existing among the various sections. The prologue (chs 1–2) and the epilogue (42:7-17), for example, are seen as separate from the body of the book because they seem to present Job as a man of perfect moral character. The dialogues, however, picture a somewhat more human Job whose utterances about God are at times brash and shocking.<\/p>\n<p>It is true that Job is depicted as a man of perfect moral character in the prologue. But it should be noted that while he refuses his wife’s suggestion to curse God, an account recorded in the prologue (2:9-10), he does not curse God in the dialogues either. The very point of the book seems to be that even one of the highest moral character must struggle with the ways of God in this world. Only after the series of misfortunes recorded in chapters 1 and 2, and the period of inner struggle that no doubt transpired during the seven days and seven nights before he began to speak (2:11-13), did Job find those deep inner questions that the book deals with. Job’s high moral character is quite evident in the dialogues, for throughout, even though he cannot comprehend God, he speaks the truth before him.<\/p>\n<p>Other portions alleged to be additions to the book are the speeches of Elihu (32–37), the discourse of God (38–41), and the discourse on wisdom in chapter 28. Some scholars think the author of the final version borrowed these existing works to provide a literary structure for his own work.<\/p>\n<p>The main structure of the book, consisting of prologue, dialogues, and an epilogue, need not necessarily be regarded as the result of a complex process of editing. The Code of Hammurabi, for example, has a similar structure, as does an ancient Egyptian work called <em>A Dispute over Suicide.<\/em><\/p>\n<p>With regard to the problem of authorship, it seems best to acknowledge that the author is anonymous. His theology is certainly Yahwistic; thus, he was probably a Hebrew. His literary skills were remarkable, for he has produced one of the finest works known through the ages.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since the authorship of the book is in question, so is the date of the book. Most modern scholars place the book in the postexilic period, around the fifth century <span>BC<\/span>. However, some place it toward the end of the exile. Others put it in the Solomonic era, while still others place it in the period of the patriarchs.<\/p>\n<p>The internal evidence points to a very early setting for the book. There are no Levitical institutions cited. Job sacrifices for his family as in the period before the priesthood (1:5). The wealth of Job, given in terms of livestock, seems to reflect the patriarchal milieu (v 3).<\/p>\n<p>The language of the book may also point to an early date. Certain linguistic elements indicate more archaic forms of Hebrew, as preserved in the epic material from Ugarit. It may be that Job himself lived in the second millennium <span>BC<\/span>. If the book—or part of it—was written then, it may represent the first written material to find its way into the biblical canon. The book may have come into its final form in the Solomonic era, when so much of the Hebrew Wisdom Literature was produced.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The book of Job belongs to the body of OT materials known as the Wisdom Literature. This literature deals with the basic issues of human life. The Israelites were not the only ancient people to produce Wisdom Literature. This type of material came out of pagan cultures as well, and often represents efforts to explain the course of human events within the structure of pagan religion.<\/p>\n<p>Several ancient works similar to the OT book of Job are known from ancient cultures. A Sumerian book exists that does not compare with the biblical book, either in literary scope or depth of feeling. It depicts the plight of a young man whose sorrow was turned to joy as a result of extended pleading to his personal deity. According to Sumerian thought, the gods were responsible for evil as well as good. Only placation of some kind could prevent the evil they might do. There is no attempt to philosophize or expound the problem of the presence of evil in the world.<\/p>\n<p>A Babylonian book, commonly titled <em>I Will Praise the Lord of Wisdom,<\/em> is philosophically similar to the Sumerian <em>Job.<\/em> In the work the writer describes his suffering in vivid terminology. No one can help him. He wonders whether the ritual obligations of his pagan religion really are pleasing to a god. An emissary of the god Marduk appears to him in a dream and relieves his suffering. The work ends with a section of praise to Marduk in which occurs the affirmation that the offerings he gave the gods served to gladden the hearts of the gods.<\/p>\n<p>Another work, “A Dialogue about Human Misery,” is also similar to the biblical book of Job. It struggles with the fact that worship of the deities seems to make no difference in the quality of one’s life. A figure in this work reminds the sufferer that the ways of the gods are difficult to understand, and man is naturally perverse. The sufferer appeals to the gods, but the dialogue ends at that point with no resolution to the problem.<\/p>\n<p>These literary works are not comparable to the OT book of Job theologically or philosophically. They offer only a fatalistic outlook on life and understand life to be governed by the capricious will of the gods. However, these documents, which date variously between the second and first millennia <span>BC<\/span>, may provide us with the literary ground from which the book of Job sprang. That is, the book of Job may present the inspired answer to the deep questions that were being considered at this time in history. Thus, this type of literature may argue for an early date for the book of Job.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The question of the central purpose of the book of Job has been a serious one in biblical scholarship for ages. It is difficult to assert that the purpose of the book is to present the solution to the problem of evil, for at the very point where an answer is expected, God asks questions instead of giving answers.<\/p>\n<p>Some have suggested that the central purpose is to answer the question “Why do the righteous suffer?” It is true that the book has much to do with this question, but it too presents various problems. When one comes to the end of the book, he or she has only the words of the comforters and the statements of Elihu relating to that question—not a great deal at all. Then one may wonder why we were given the long dialogues with their record of Job’s internal struggles. When God speaks from the whirlwind, we find no concern to explain why the righteous suffer. Job is simply led to accept his place in the universe.<\/p>\n<p>It seems best to adopt another approach to the book. In attempting to find the central theme of any literary work, one should look to the prologue and the epilogue. In the prologue one can see what the author intends to do, and in the epilogue the reader will find the author’s understanding of what the author actually has done.<\/p>\n<p>In the prologue of Job, the author deftly establishes an atmosphere of suspense. We are told of Job’s perfect moral character. Then Satan taunts, “Take away everything he has, and he will surely curse you to your face!” (1:11, <span>nlt<\/span>). We wonder whether Job will curse God and thus deny his faith, but then we hear his great affirmation of trust: “The <span>Lord<\/span> gave me everything I had, and the <span>Lord<\/span> has taken it away. Praise the name of the <span>Lord<\/span>!” (v 21).<\/p>\n<p>The writer then sets up another suspenseful situation when Satan proposes to afflict Job. To this trial is added the discouraging words of Job’s wife: “Curse God and die.” Again we wonder whether this trial will destroy Job’s faith. The suspense is broken when we read that “in all this, Job said nothing wrong” (2:10).<\/p>\n<p>The writer then introduces Job’s friends into the narrative. We are told that they remained silent for seven days. We wonder what is going on in Job’s mind. Is he still the man of staunch faith, or is his trust being eroded as the disease eats at his flesh? When Job speaks and curses the day of his birth, the suspense becomes intense. The writer has raised a question in our minds: Will Job’s faith remain secure?<\/p>\n<p>At times we think it will. Job makes several great affirmations of faith. He states that God will vindicate him. One of the greatest affirmations of the book occurs in 19:25-27 (<span>nlt<\/span>): “But as for me, I know that my Redeemer lives, and that he will stand upon the earth at last. And after my body has decayed, yet in my body I will see God! I will see him for myself. Yes, I will see him with my own eyes. I am overwhelmed at the thought!” At other times Job expresses deep doubts about God’s orderly control of the universe. The suspense continues. Throughout the dialogues we trace the pattern of Job’s struggle. It is an emotional struggle in which Job speaks from the depths of despair and the heights of triumphant faith.<\/p>\n<p>In the epilogue the suspense is resolved. Job’s trials have not destroyed or even eroded his faith. He emerges triumphant, with a humble faith. He can finally say to God, “I know that you can do anything, and no one can stop you. You ask, ‘Who is this that questions my wisdom with such ignorance?’ It is I. And I was talking about things I did not understand, things far too wonderful for me” (42:2-3, <span>nlt<\/span>).<\/p>\n<p>The purpose of the writer is clear. At the outset he has raised the question “Will Job’s faith endure in spite of trial?” The dialogues have heightened the suspense, and the epilogue resolves it. Job has remained faithful to God in the midst of his suffering. We learn that Job’s faith is genuine.<\/p>\n<p>The book of Job, therefore, is a treatise on faith and the role that suffering plays in faith. The book of Job teaches that the truly righteous person will remain faithful to God in spite of the seeming delay of God’s justice. He may not be able to comprehend all that God does in history, but his faith in God’s good plan and wise providence will remain secure. This aspect of faith is one facet of the total spectrum of faith in the Bible. It does not allow for works but is totally dependent on God.<\/p>\n<p>The same relationship between faith and suffering may be found in the NT as well. In James 1:12 trials and faithfulness are woven together in the word “Blessed is the man who endures trial, for when he has stood the test he will receive the crown of life which God has promised to those who love him” (<span>rsv<\/span>; see also 1 Pt 1:3-7). According to these passages, trials provide the test of faith and thus reveal whether one’s faith is true or false. Faith that is not true will not stand the test of suffering (Mt 13:20-21). The book of Job connects faith and trials; it portrays the nature of a genuine faith, a faith unbroken by suffering.<\/p>\n<p>There are other principles in this rich book. It teaches that sin brings punishment. There is truth in the words of the comforters that is corroborated by Scripture. Yet this is but a small part of the role of suffering in life. The book also teaches that suffering has a didactic function, for it is chastening from the Almighty. In the section in which God speaks from the whirlwind, we learn that suffering is part of the structure of things and that we must submit to the wisdom of the Creator. In this section God reveals himself personally. Job could say, “I had heard about you before, but now I have seen you with my own eyes” (42:5, <span>nlt<\/span>). When we experience trials, we need a God who is near much more than a philosophical treatise on the problem of evil. Another emphasis is the role of suffering in producing true righteousness. While Job was depicted as a righteous man at the beginning of the book, his righteousness lacked what suffering could give it. At the end of the book, Job is a more humble man, one who sees his role in the universe and who has submitted to the wisdom of God.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Prologue (1:1–2:13)<\/h5>\n<p>This section of the book describes the events that led to the suffering of Job. He is pictured at the outset as a man of wealth with a family for whom he cared deeply.<\/p>\n<p>In a dramatic scene set in heaven, Satan appears and is asked by the Lord, “Have you noticed my servant Job? He is the finest man in all the earth—a man of complete integrity. He fears God and will have nothing to do with evil” (1:8, <span>nlt<\/span>). Satan’s reply is “But take away everything he has, and he will surely curse you to your face!” (v 11). There follows the first of Job’s great calamities, the loss of his family and his possessions.<\/p>\n<p>Another encounter between the Lord and Satan leads to the physical suffering of Job. It is this loathsome disease that provides the context for the dialogues that follow. In all of this the writer is careful to tell us that Job did not sin. He has resisted his wife’s plea to curse God. He has resisted the temptation to forsake God because of the loss of his children. But suddenly the placid picture ends with dialogues as we listen to Job’s complaints. We wonder, has Job given up his faith in God?<\/p>\n<p>Three of Job’s friends have come to comfort him. They sit silent in his presence for seven days, reluctant to speak. After the period of silence they begin their dialogues with Job.<\/p>\n<h5>The Dialogues (3:1–31:40)<\/h5>\n<h6>The First Cycle (3:1–14:22)<\/h6>\n<p>Job’s complaint, recorded in chapter 3, questions the wisdom of God in allowing him to be born. He wonders why life was given to one whose lot in life is to suffer.<\/p>\n<p>Eliphaz is the first of Job’s friends to speak. A polite man on the surface, he is heartless underneath. His answer is that Job must have sinned—why else would he be suffering so (4:7-11)? Eliphaz clearly believes that Job’s questioning represents a negative attitude toward God. He appeals to Job to trust in the Lord (4:8) and give up his vexation toward God, since his anger will lead only to ruin (5:2). He sees a positive element in suffering, for he affirms that it is chastening from the Almighty (v 17).<\/p>\n<p>Job responds by pointing out that his vexation is warranted in view of the terrible suffering he is enduring (6:1-7). He also complains that Eliphaz is in the wrong in not showing him kindness, likening him to a wadi in the desert that offers no water in the hot, dry season (vv 14-23).<\/p>\n<p>The next comforter, Bildad, is even more heartless than Eliphaz. He, too, repeats the accusation that Job has sinned. His pitiless attitude is evident in his reference to Job’s children, blaming their deaths on probable sin in their lives (8:4).<\/p>\n<p>Bildad, like Eliphaz, appeals to Job to turn to God (8:5), assuring him that God will surely respond (v 6). He pictures Job’s misfortunes as the result of turning from God (vv 11-19) but assures him that God will not reject a blameless man (v 20).<\/p>\n<p>Job’s response to Bildad begins with a poignant question: “How can a person be declared innocent in the eyes of God?” (9:2, <span>nlt<\/span>). This question is followed by an eloquent statement in which Job pictures the magnitude of God’s power as seen in the universe (vv 3-12). Job stands before the mighty God completely helpless to withstand his power. He protests that he cannot contend with such a God, nor protest his innocence before him, for he is too powerful to oppose.<\/p>\n<p>Job also complains that he cannot gain a fair hearing from God because God believes him guilty. The fact that God has punished him with his affliction proves that he does not regard him as innocent (9:14-24). Job continues his response and again questions God’s wisdom in bringing him into existence (10:18-22).<\/p>\n<p>The next to speak is Zophar. He also accuses Job of sin (11:4-6). In an insulting statement he says that God “knows those who are false, and he takes note of all their sins. An empty-headed person won’t become wise any more than a wild donkey can bear human offspring” (vv 11-12, <span>nlt<\/span>).<\/p>\n<p>Job’s anger is kindled by Zophar’s insulting accusations (12:2-3), and he calls on God to withdraw his hand from him and demands that God speak (13:20-28).<\/p>\n<h6>The Second Cycle (15:1–21:34)<\/h6>\n<p>The second cycle of discourses continues in the same pattern as the first. Eliphaz, Bildad, and Zophar continue their accusations, attributing Job’s misfortune to sin in his life. But as the narrative continues, the speakers begin to become more involved in their own assertions, and they no longer answer each other’s arguments as directly as they did in the first series of dialogues.<\/p>\n<h6>The Third Cycle (22:1–31:40)<\/h6>\n<p>In the third series of dialogues only Eliphaz and Bildad speak. The accusations of sin in Job become even more pointed and cruel. Eliphaz says, “It [your suffering] is because of your wickedness! Your guilt has no limit!” (22:5, <span>nlt<\/span>). This third dialogue is unusual in that Job speaks more than he does in the others. While Bildad’s argument extends for only six verses, Job’s reply goes on for six chapters (chs 26–31).<\/p>\n<p>Chapter 31 is an important one. In it Job protests his innocence. It is a chapter in which Job’s sincerity cannot be doubted. He affirms that he has been morally pure (vv 1-4), he has not been deceitful (vv 5-8), he has not been guilty of adultery (vv 9-12), he has concern for others (vv 13-23), he has not trusted in wealth (vv 24-28). He concludes with a general affirmation of his innocence (vv 29-40).<\/p>\n<p>A pattern begins to develop. Job gradually moves away from his friends in the discussion. They become more insistent on sin as the cause of his misfortunes, and Job more firmly asserts his innocence. The writer of the book deftly weaves the account so that the reader can find little that is unorthodox in the statements of the friends. Yet while we may agree with their words, we cannot approve their attitudes. It is true that sin brings punishment, but the friends emphasize only that. The next friend, Elihu, will point out another function of suffering.<\/p>\n<p>We hear the ring of truth in Job’s protestations of innocence. But if we believe Job and also believe the comforters, we have the same dilemma as Job. We do not know where the truth lies. We do not know why Job is suffering.<\/p>\n<h5>The Speech of Elihu (32:1–37:24)<\/h5>\n<p>Elihu is a young man who listens to Job and to his fellow comforters with growing impatience (32:3). He is overly sensitive about his youth (vv 6-22), but when he speaks, he reveals an understanding of suffering that is more mature than that of his companions.<\/p>\n<p>Elihu emphasizes the fact that God speaks in many ways and that suffering is chastening (33:19), which reveals the goodness of God (vv 29-33). While this thought was found in Eliphaz’s first speech (5:17), it is given greater prominence by Elihu, who emphasizes a dimension of suffering that reveals the love of God. But still one feels that the whole answer has not been given. Another dimension follows in the words of God.<\/p>\n<h5>The Voice from the Whirlwind and Job’s Response (38:1–42:6)<\/h5>\n<p>God speaks in this section. He poses one question after another to Job, all having to do with some aspect of the Creation. God asks, “Where were you when I laid the foundations of the earth?” Then, in a note of sarcasm, he adds, “Tell me, if you know so much” (38:4, <span>nlt<\/span>).<\/p>\n<p>God refers to the seas and asks Job who made the ocean basins (38:8-11). He pictures the rising dawn and asks Job, “Have you ever commanded the morning to appear and caused the dawn to rise in the east?” (v 12, <span>nlt<\/span>). Further questions relate to light (vv 19-21), snow (vv 22-24), rain (vv 25-30), the constellations (vv 31-33), storms (vv 34-38), and animals (38:39–39:30). Job is made to realize the vastness of God’s power as revealed in the Creation. Job must have felt rather small and insignificant as he contemplated God’s might.<\/p>\n<p>But the questions are meant to accomplish more than to make Job feel small. They are meant to make him feel ashamed of his presumption as well. The sarcasm in this section is particularly biting, and one can imagine Job sinking deeper into the ash heap with each question. In the section dealing with light (38:19-21, <span>nlt<\/span>), the questions “Where does the light come from, and where does the darkness go? Can you take it to its home? Do you know how to get there?” are followed by “But of course you know all this! For you were born before it was all created, and you are so very experienced!” And in the section dealing with the constellations God asks Job, “Can you hold back the movements of the stars? Are you able to restrain the Pleiades or Orion?” (v 31).<\/p>\n<p>Job has been somewhat brash in his statements to God in the dialogues. He has demanded that God speak to him (13:22), and has accused God of injustice (19:6-7; 24:1; 27:2). Now, as he is reminded of the power of the Almighty, Job begins to recognize his proper place in the universe.<\/p>\n<p>The crucial questions in this long series are those in 40:15–41:34. Here, in an unusual sequence, God draws Job’s attention to behemoth (40:15) and leviathan (41:1). While some scholars see these as mythical figures, it is most probable that these, like the others cited throughout this section, are literary depictions of ordinary animals known for their great size and strength. It is suggested by many scholars that behemoth is the hippopotamus and leviathan the crocodile. The contexts in which these animals are described seem to support this. These references to two powerful animals end the section in which the voice of God speaks from the whirlwind. It is a section filled with suspense. At the end of it, the reader finds that Job has learned his lesson (42:1-3).<\/p>\n<p>There is an important reason for these questions that came to Job with such insistent force. Job has been led to see that he does not control the universe—God does. Job is forced to face the power of God and learn that he is only part of this vast structure that reflects God’s almighty power. By demanding that God speak to him, Job was attempting to control God. By implying that God was unjust, he was making a judgment on God, thus making himself equal, if not superior, to God. God demands that Job face the power displayed in the universe and repeat his petulant words. Job wanted a God he could control; God demands submission. Job wanted a world run his way; God created a world to be run his way. Job had manufactured an illusory God, one who should obey his own whims. By recognizing God’s sovereign control in this world, he is led to see that suffering has a purpose. Job may not recognize that purpose, but it is part of the creation of the Almighty. It is no wonder that Job begins to enter into a settled peace and acknowledge God’s sovereignty (42:5-6).<\/p>\n<p>This section of questions is followed by a poignant response from Job. He confesses God’s might (42:2). He admits that he did not fully understand things too wonderful for him (v 3), and he repents in dust and ashes (v 6).<\/p>\n<h5>The Epilogue (42:7-17)<\/h5>\n<p>The final part of the book begins with a denunciation of Job’s comforters. They are condemned because they did not speak that which was right (42:7). This seemed most unusual, since their words have seemed quite orthodox. Yet, in the final analysis, they did not say what was right because their answer to the problem of suffering was only a partial answer, and because it was partial, it was dangerous. It caricatured God as an austere being who used suffering only to punish sin. It did not allow room for the loving hand of God in suffering, as did Elihu’s answer to the problem.<\/p>\n<p>While Job said some things about God that were harsh, he was not berated. In fact, the text says that Job spoke of God that which was right (42:8). This evidently refers to Job’s concluding words in 42:1-6, where, purified by suffering, he humbly yielded himself to God’s sovereign will.<\/p>\n<p><em>See also<\/em> Job (Person) #2; Wisdom; Wisdom Literature.<\/p>","content_en":"<h3>JOB, Book of<\/h3>\n<p>Old Testament book belonging to the scriptural category called the Writings.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The question of the authorship of the book of Job is a difficult one. The difficulty is compounded not only by the lack of ascription of authorship to any individual but also by the structure of the book which, according to some scholars, is a composite consisting of several literary works.<\/p>\n<p>Some scholars who think the book is a composite work base their views on alleged incongruities existing among the various sections. The prologue (chs 1–2) and the epilogue (42:7-17), for example, are seen as separate from the body of the book because they seem to present Job as a man of perfect moral character. The dialogues, however, picture a somewhat more human Job whose utterances about God are at times brash and shocking.<\/p>\n<p>It is true that Job is depicted as a man of perfect moral character in the prologue. But it should be noted that while he refuses his wife’s suggestion to curse God, an account recorded in the prologue (2:9-10), he does not curse God in the dialogues either. The very point of the book seems to be that even one of the highest moral character must struggle with the ways of God in this world. Only after the series of misfortunes recorded in chapters 1 and 2, and the period of inner struggle that no doubt transpired during the seven days and seven nights before he began to speak (2:11-13), did Job find those deep inner questions that the book deals with. Job’s high moral character is quite evident in the dialogues, for throughout, even though he cannot comprehend God, he speaks the truth before him.<\/p>\n<p>Other portions alleged to be additions to the book are the speeches of Elihu (32–37), the discourse of God (38–41), and the discourse on wisdom in chapter 28. Some scholars think the author of the final version borrowed these existing works to provide a literary structure for his own work.<\/p>\n<p>The main structure of the book, consisting of prologue, dialogues, and an epilogue, need not necessarily be regarded as the result of a complex process of editing. The Code of Hammurabi, for example, has a similar structure, as does an ancient Egyptian work called <em>A Dispute over Suicide.<\/em><\/p>\n<p>With regard to the problem of authorship, it seems best to acknowledge that the author is anonymous. His theology is certainly Yahwistic; thus, he was probably a Hebrew. His literary skills were remarkable, for he has produced one of the finest works known through the ages.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since the authorship of the book is in question, so is the date of the book. Most modern scholars place the book in the postexilic period, around the fifth century <span>BC<\/span>. However, some place it toward the end of the exile. Others put it in the Solomonic era, while still others place it in the period of the patriarchs.<\/p>\n<p>The internal evidence points to a very early setting for the book. There are no Levitical institutions cited. Job sacrifices for his family as in the period before the priesthood (1:5). The wealth of Job, given in terms of livestock, seems to reflect the patriarchal milieu (v 3).<\/p>\n<p>The language of the book may also point to an early date. Certain linguistic elements indicate more archaic forms of Hebrew, as preserved in the epic material from Ugarit. It may be that Job himself lived in the second millennium <span>BC<\/span>. If the book—or part of it—was written then, it may represent the first written material to find its way into the biblical canon. The book may have come into its final form in the Solomonic era, when so much of the Hebrew Wisdom Literature was produced.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The book of Job belongs to the body of OT materials known as the Wisdom Literature. This literature deals with the basic issues of human life. The Israelites were not the only ancient people to produce Wisdom Literature. This type of material came out of pagan cultures as well, and often represents efforts to explain the course of human events within the structure of pagan religion.<\/p>\n<p>Several ancient works similar to the OT book of Job are known from ancient cultures. A Sumerian book exists that does not compare with the biblical book, either in literary scope or depth of feeling. It depicts the plight of a young man whose sorrow was turned to joy as a result of extended pleading to his personal deity. According to Sumerian thought, the gods were responsible for evil as well as good. Only placation of some kind could prevent the evil they might do. There is no attempt to philosophize or expound the problem of the presence of evil in the world.<\/p>\n<p>A Babylonian book, commonly titled <em>I Will Praise the Lord of Wisdom,<\/em> is philosophically similar to the Sumerian <em>Job.<\/em> In the work the writer describes his suffering in vivid terminology. No one can help him. He wonders whether the ritual obligations of his pagan religion really are pleasing to a god. An emissary of the god Marduk appears to him in a dream and relieves his suffering. The work ends with a section of praise to Marduk in which occurs the affirmation that the offerings he gave the gods served to gladden the hearts of the gods.<\/p>\n<p>Another work, “A Dialogue about Human Misery,” is also similar to the biblical book of Job. It struggles with the fact that worship of the deities seems to make no difference in the quality of one’s life. A figure in this work reminds the sufferer that the ways of the gods are difficult to understand, and man is naturally perverse. The sufferer appeals to the gods, but the dialogue ends at that point with no resolution to the problem.<\/p>\n<p>These literary works are not comparable to the OT book of Job theologically or philosophically. They offer only a fatalistic outlook on life and understand life to be governed by the capricious will of the gods. However, these documents, which date variously between the second and first millennia <span>BC<\/span>, may provide us with the literary ground from which the book of Job sprang. That is, the book of Job may present the inspired answer to the deep questions that were being considered at this time in history. Thus, this type of literature may argue for an early date for the book of Job.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The question of the central purpose of the book of Job has been a serious one in biblical scholarship for ages. It is difficult to assert that the purpose of the book is to present the solution to the problem of evil, for at the very point where an answer is expected, God asks questions instead of giving answers.<\/p>\n<p>Some have suggested that the central purpose is to answer the question “Why do the righteous suffer?” It is true that the book has much to do with this question, but it too presents various problems. When one comes to the end of the book, he or she has only the words of the comforters and the statements of Elihu relating to that question—not a great deal at all. Then one may wonder why we were given the long dialogues with their record of Job’s internal struggles. When God speaks from the whirlwind, we find no concern to explain why the righteous suffer. Job is simply led to accept his place in the universe.<\/p>\n<p>It seems best to adopt another approach to the book. In attempting to find the central theme of any literary work, one should look to the prologue and the epilogue. In the prologue one can see what the author intends to do, and in the epilogue the reader will find the author’s understanding of what the author actually has done.<\/p>\n<p>In the prologue of Job, the author deftly establishes an atmosphere of suspense. We are told of Job’s perfect moral character. Then Satan taunts, “Take away everything he has, and he will surely curse you to your face!” (1:11, <span>nlt<\/span>). We wonder whether Job will curse God and thus deny his faith, but then we hear his great affirmation of trust: “The <span>Lord<\/span> gave me everything I had, and the <span>Lord<\/span> has taken it away. Praise the name of the <span>Lord<\/span>!” (v 21).<\/p>\n<p>The writer then sets up another suspenseful situation when Satan proposes to afflict Job. To this trial is added the discouraging words of Job’s wife: “Curse God and die.” Again we wonder whether this trial will destroy Job’s faith. The suspense is broken when we read that “in all this, Job said nothing wrong” (2:10).<\/p>\n<p>The writer then introduces Job’s friends into the narrative. We are told that they remained silent for seven days. We wonder what is going on in Job’s mind. Is he still the man of staunch faith, or is his trust being eroded as the disease eats at his flesh? When Job speaks and curses the day of his birth, the suspense becomes intense. The writer has raised a question in our minds: Will Job’s faith remain secure?<\/p>\n<p>At times we think it will. Job makes several great affirmations of faith. He states that God will vindicate him. One of the greatest affirmations of the book occurs in 19:25-27 (<span>nlt<\/span>): “But as for me, I know that my Redeemer lives, and that he will stand upon the earth at last. And after my body has decayed, yet in my body I will see God! I will see him for myself. Yes, I will see him with my own eyes. I am overwhelmed at the thought!” At other times Job expresses deep doubts about God’s orderly control of the universe. The suspense continues. Throughout the dialogues we trace the pattern of Job’s struggle. It is an emotional struggle in which Job speaks from the depths of despair and the heights of triumphant faith.<\/p>\n<p>In the epilogue the suspense is resolved. Job’s trials have not destroyed or even eroded his faith. He emerges triumphant, with a humble faith. He can finally say to God, “I know that you can do anything, and no one can stop you. You ask, ‘Who is this that questions my wisdom with such ignorance?’ It is I. And I was talking about things I did not understand, things far too wonderful for me” (42:2-3, <span>nlt<\/span>).<\/p>\n<p>The purpose of the writer is clear. At the outset he has raised the question “Will Job’s faith endure in spite of trial?” The dialogues have heightened the suspense, and the epilogue resolves it. Job has remained faithful to God in the midst of his suffering. We learn that Job’s faith is genuine.<\/p>\n<p>The book of Job, therefore, is a treatise on faith and the role that suffering plays in faith. The book of Job teaches that the truly righteous person will remain faithful to God in spite of the seeming delay of God’s justice. He may not be able to comprehend all that God does in history, but his faith in God’s good plan and wise providence will remain secure. This aspect of faith is one facet of the total spectrum of faith in the Bible. It does not allow for works but is totally dependent on God.<\/p>\n<p>The same relationship between faith and suffering may be found in the NT as well. In James 1:12 trials and faithfulness are woven together in the word “Blessed is the man who endures trial, for when he has stood the test he will receive the crown of life which God has promised to those who love him” (<span>rsv<\/span>; see also 1 Pt 1:3-7). According to these passages, trials provide the test of faith and thus reveal whether one’s faith is true or false. Faith that is not true will not stand the test of suffering (Mt 13:20-21). The book of Job connects faith and trials; it portrays the nature of a genuine faith, a faith unbroken by suffering.<\/p>\n<p>There are other principles in this rich book. It teaches that sin brings punishment. There is truth in the words of the comforters that is corroborated by Scripture. Yet this is but a small part of the role of suffering in life. The book also teaches that suffering has a didactic function, for it is chastening from the Almighty. In the section in which God speaks from the whirlwind, we learn that suffering is part of the structure of things and that we must submit to the wisdom of the Creator. In this section God reveals himself personally. Job could say, “I had heard about you before, but now I have seen you with my own eyes” (42:5, <span>nlt<\/span>). When we experience trials, we need a God who is near much more than a philosophical treatise on the problem of evil. Another emphasis is the role of suffering in producing true righteousness. While Job was depicted as a righteous man at the beginning of the book, his righteousness lacked what suffering could give it. At the end of the book, Job is a more humble man, one who sees his role in the universe and who has submitted to the wisdom of God.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Prologue (1:1–2:13)<\/h5>\n<p>This section of the book describes the events that led to the suffering of Job. He is pictured at the outset as a man of wealth with a family for whom he cared deeply.<\/p>\n<p>In a dramatic scene set in heaven, Satan appears and is asked by the Lord, “Have you noticed my servant Job? He is the finest man in all the earth—a man of complete integrity. He fears God and will have nothing to do with evil” (1:8, <span>nlt<\/span>). Satan’s reply is “But take away everything he has, and he will surely curse you to your face!” (v 11). There follows the first of Job’s great calamities, the loss of his family and his possessions.<\/p>\n<p>Another encounter between the Lord and Satan leads to the physical suffering of Job. It is this loathsome disease that provides the context for the dialogues that follow. In all of this the writer is careful to tell us that Job did not sin. He has resisted his wife’s plea to curse God. He has resisted the temptation to forsake God because of the loss of his children. But suddenly the placid picture ends with dialogues as we listen to Job’s complaints. We wonder, has Job given up his faith in God?<\/p>\n<p>Three of Job’s friends have come to comfort him. They sit silent in his presence for seven days, reluctant to speak. After the period of silence they begin their dialogues with Job.<\/p>\n<h5>The Dialogues (3:1–31:40)<\/h5>\n<h6>The First Cycle (3:1–14:22)<\/h6>\n<p>Job’s complaint, recorded in chapter 3, questions the wisdom of God in allowing him to be born. He wonders why life was given to one whose lot in life is to suffer.<\/p>\n<p>Eliphaz is the first of Job’s friends to speak. A polite man on the surface, he is heartless underneath. His answer is that Job must have sinned—why else would he be suffering so (4:7-11)? Eliphaz clearly believes that Job’s questioning represents a negative attitude toward God. He appeals to Job to trust in the Lord (4:8) and give up his vexation toward God, since his anger will lead only to ruin (5:2). He sees a positive element in suffering, for he affirms that it is chastening from the Almighty (v 17).<\/p>\n<p>Job responds by pointing out that his vexation is warranted in view of the terrible suffering he is enduring (6:1-7). He also complains that Eliphaz is in the wrong in not showing him kindness, likening him to a wadi in the desert that offers no water in the hot, dry season (vv 14-23).<\/p>\n<p>The next comforter, Bildad, is even more heartless than Eliphaz. He, too, repeats the accusation that Job has sinned. His pitiless attitude is evident in his reference to Job’s children, blaming their deaths on probable sin in their lives (8:4).<\/p>\n<p>Bildad, like Eliphaz, appeals to Job to turn to God (8:5), assuring him that God will surely respond (v 6). He pictures Job’s misfortunes as the result of turning from God (vv 11-19) but assures him that God will not reject a blameless man (v 20).<\/p>\n<p>Job’s response to Bildad begins with a poignant question: “How can a person be declared innocent in the eyes of God?” (9:2, <span>nlt<\/span>). This question is followed by an eloquent statement in which Job pictures the magnitude of God’s power as seen in the universe (vv 3-12). Job stands before the mighty God completely helpless to withstand his power. He protests that he cannot contend with such a God, nor protest his innocence before him, for he is too powerful to oppose.<\/p>\n<p>Job also complains that he cannot gain a fair hearing from God because God believes him guilty. The fact that God has punished him with his affliction proves that he does not regard him as innocent (9:14-24). Job continues his response and again questions God’s wisdom in bringing him into existence (10:18-22).<\/p>\n<p>The next to speak is Zophar. He also accuses Job of sin (11:4-6). In an insulting statement he says that God “knows those who are false, and he takes note of all their sins. An empty-headed person won’t become wise any more than a wild donkey can bear human offspring” (vv 11-12, <span>nlt<\/span>).<\/p>\n<p>Job’s anger is kindled by Zophar’s insulting accusations (12:2-3), and he calls on God to withdraw his hand from him and demands that God speak (13:20-28).<\/p>\n<h6>The Second Cycle (15:1–21:34)<\/h6>\n<p>The second cycle of discourses continues in the same pattern as the first. Eliphaz, Bildad, and Zophar continue their accusations, attributing Job’s misfortune to sin in his life. But as the narrative continues, the speakers begin to become more involved in their own assertions, and they no longer answer each other’s arguments as directly as they did in the first series of dialogues.<\/p>\n<h6>The Third Cycle (22:1–31:40)<\/h6>\n<p>In the third series of dialogues only Eliphaz and Bildad speak. The accusations of sin in Job become even more pointed and cruel. Eliphaz says, “It [your suffering] is because of your wickedness! Your guilt has no limit!” (22:5, <span>nlt<\/span>). This third dialogue is unusual in that Job speaks more than he does in the others. While Bildad’s argument extends for only six verses, Job’s reply goes on for six chapters (chs 26–31).<\/p>\n<p>Chapter 31 is an important one. In it Job protests his innocence. It is a chapter in which Job’s sincerity cannot be doubted. He affirms that he has been morally pure (vv 1-4), he has not been deceitful (vv 5-8), he has not been guilty of adultery (vv 9-12), he has concern for others (vv 13-23), he has not trusted in wealth (vv 24-28). He concludes with a general affirmation of his innocence (vv 29-40).<\/p>\n<p>A pattern begins to develop. Job gradually moves away from his friends in the discussion. They become more insistent on sin as the cause of his misfortunes, and Job more firmly asserts his innocence. The writer of the book deftly weaves the account so that the reader can find little that is unorthodox in the statements of the friends. Yet while we may agree with their words, we cannot approve their attitudes. It is true that sin brings punishment, but the friends emphasize only that. The next friend, Elihu, will point out another function of suffering.<\/p>\n<p>We hear the ring of truth in Job’s protestations of innocence. But if we believe Job and also believe the comforters, we have the same dilemma as Job. We do not know where the truth lies. We do not know why Job is suffering.<\/p>\n<h5>The Speech of Elihu (32:1–37:24)<\/h5>\n<p>Elihu is a young man who listens to Job and to his fellow comforters with growing impatience (32:3). He is overly sensitive about his youth (vv 6-22), but when he speaks, he reveals an understanding of suffering that is more mature than that of his companions.<\/p>\n<p>Elihu emphasizes the fact that God speaks in many ways and that suffering is chastening (33:19), which reveals the goodness of God (vv 29-33). While this thought was found in Eliphaz’s first speech (5:17), it is given greater prominence by Elihu, who emphasizes a dimension of suffering that reveals the love of God. But still one feels that the whole answer has not been given. Another dimension follows in the words of God.<\/p>\n<h5>The Voice from the Whirlwind and Job’s Response (38:1–42:6)<\/h5>\n<p>God speaks in this section. He poses one question after another to Job, all having to do with some aspect of the Creation. God asks, “Where were you when I laid the foundations of the earth?” Then, in a note of sarcasm, he adds, “Tell me, if you know so much” (38:4, <span>nlt<\/span>).<\/p>\n<p>God refers to the seas and asks Job who made the ocean basins (38:8-11). He pictures the rising dawn and asks Job, “Have you ever commanded the morning to appear and caused the dawn to rise in the east?” (v 12, <span>nlt<\/span>). Further questions relate to light (vv 19-21), snow (vv 22-24), rain (vv 25-30), the constellations (vv 31-33), storms (vv 34-38), and animals (38:39–39:30). Job is made to realize the vastness of God’s power as revealed in the Creation. Job must have felt rather small and insignificant as he contemplated God’s might.<\/p>\n<p>But the questions are meant to accomplish more than to make Job feel small. They are meant to make him feel ashamed of his presumption as well. The sarcasm in this section is particularly biting, and one can imagine Job sinking deeper into the ash heap with each question. In the section dealing with light (38:19-21, <span>nlt<\/span>), the questions “Where does the light come from, and where does the darkness go? Can you take it to its home? Do you know how to get there?” are followed by “But of course you know all this! For you were born before it was all created, and you are so very experienced!” And in the section dealing with the constellations God asks Job, “Can you hold back the movements of the stars? Are you able to restrain the Pleiades or Orion?” (v 31).<\/p>\n<p>Job has been somewhat brash in his statements to God in the dialogues. He has demanded that God speak to him (13:22), and has accused God of injustice (19:6-7; 24:1; 27:2). Now, as he is reminded of the power of the Almighty, Job begins to recognize his proper place in the universe.<\/p>\n<p>The crucial questions in this long series are those in 40:15–41:34. Here, in an unusual sequence, God draws Job’s attention to behemoth (40:15) and leviathan (41:1). While some scholars see these as mythical figures, it is most probable that these, like the others cited throughout this section, are literary depictions of ordinary animals known for their great size and strength. It is suggested by many scholars that behemoth is the hippopotamus and leviathan the crocodile. The contexts in which these animals are described seem to support this. These references to two powerful animals end the section in which the voice of God speaks from the whirlwind. It is a section filled with suspense. At the end of it, the reader finds that Job has learned his lesson (42:1-3).<\/p>\n<p>There is an important reason for these questions that came to Job with such insistent force. Job has been led to see that he does not control the universe—God does. Job is forced to face the power of God and learn that he is only part of this vast structure that reflects God’s almighty power. By demanding that God speak to him, Job was attempting to control God. By implying that God was unjust, he was making a judgment on God, thus making himself equal, if not superior, to God. God demands that Job face the power displayed in the universe and repeat his petulant words. Job wanted a God he could control; God demands submission. Job wanted a world run his way; God created a world to be run his way. Job had manufactured an illusory God, one who should obey his own whims. By recognizing God’s sovereign control in this world, he is led to see that suffering has a purpose. Job may not recognize that purpose, but it is part of the creation of the Almighty. It is no wonder that Job begins to enter into a settled peace and acknowledge God’s sovereignty (42:5-6).<\/p>\n<p>This section of questions is followed by a poignant response from Job. He confesses God’s might (42:2). He admits that he did not fully understand things too wonderful for him (v 3), and he repents in dust and ashes (v 6).<\/p>\n<h5>The Epilogue (42:7-17)<\/h5>\n<p>The final part of the book begins with a denunciation of Job’s comforters. They are condemned because they did not speak that which was right (42:7). This seemed most unusual, since their words have seemed quite orthodox. Yet, in the final analysis, they did not say what was right because their answer to the problem of suffering was only a partial answer, and because it was partial, it was dangerous. It caricatured God as an austere being who used suffering only to punish sin. It did not allow room for the loving hand of God in suffering, as did Elihu’s answer to the problem.<\/p>\n<p>While Job said some things about God that were harsh, he was not berated. In fact, the text says that Job spoke of God that which was right (42:8). This evidently refers to Job’s concluding words in 42:1-6, where, purified by suffering, he humbly yielded himself to God’s sovereign will.<\/p>\n<p><em>See also<\/em> Job (Person) #2; Wisdom; Wisdom Literature.<\/p>","summary_ro":"JOB, Book of Old Testament book belonging to the scriptural category called the Writings. Preview • Author • Date • Background • Purpose and Theological Teaching • Content Author The question of the authorship of the book of Job is a difficult one. The difficulty is compounded not only by the lack of ascription of authorship to any individual but also by the structure of the book which, according to some scholars, is a composite consisting of several literary works. Some scholars who think th...","summary_en":"JOB, Book of Old Testament book belonging to the scriptural category called the Writings. Preview • Author • Date • Background • Purpose and Theological Teaching • Content Author The question of the authorship of the book of Job is a difficult one. The difficulty is compounded not only by the lack of ascription of authorship to any individual but also by the structure of the book which, according to some scholars, is a composite consisting of several literary works. Some scholars who think th...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48414,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:7","title_en":"Study Note: Iov 4:7","content_ro":"<p><strong>4:7<\/strong> Job probably counted his children among the <em>innocent<\/em> dead (1:5), and even Eliphaz must have known that innocent blood is sometimes shed (cp. Deut 19:10; Prov 6:17; Jer 7:6).<\/p>","content_en":"<p><strong>4:7<\/strong> Job probably counted his children among the <em>innocent<\/em> dead (1:5), and even Eliphaz must have known that innocent blood is sometimes shed (cp. Deut 19:10; Prov 6:17; Jer 7:6).<\/p>","summary_ro":"4:7 Job probably counted his children among the innocent dead (1:5), and even Eliphaz must have known that innocent blood is sometimes shed (cp. Deut 19:10; Prov 6:17; Jer 7:6).","summary_en":"4:7 Job probably counted his children among the innocent dead (1:5), and even Eliphaz must have known that innocent blood is sometimes shed (cp. Deut 19:10; Prov 6:17; Jer 7:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76040,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:7","title_en":"Study Note: Iov 4:7","content_ro":"<p><strong>4:7<\/strong> Job probably counted his children among the <em>innocent<\/em> dead (1:5), and even Eliphaz must have known that innocent blood is sometimes shed (cp. Deut 19:10; Prov 6:17; Jer 7:6).<\/p>","content_en":"<p><strong>4:7<\/strong> Job probably counted his children among the <em>innocent<\/em> dead (1:5), and even Eliphaz must have known that innocent blood is sometimes shed (cp. Deut 19:10; Prov 6:17; Jer 7:6).<\/p>","summary_ro":"4:7 Job probably counted his children among the innocent dead (1:5), and even Eliphaz must have known that innocent blood is sometimes shed (cp. Deut 19:10; Prov 6:17; Jer 7:6).","summary_en":"4:7 Job probably counted his children among the innocent dead (1:5), and even Eliphaz must have known that innocent blood is sometimes shed (cp. Deut 19:10; Prov 6:17; Jer 7:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103666,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:7","title_en":"Study Note: Iov 4:7","content_ro":"<p><strong>4:7<\/strong> Job probably counted his children among the <em>innocent<\/em> dead (1:5), and even Eliphaz must have known that innocent blood is sometimes shed (cp. Deut 19:10; Prov 6:17; Jer 7:6).<\/p>","content_en":"<p><strong>4:7<\/strong> Job probably counted his children among the <em>innocent<\/em> dead (1:5), and even Eliphaz must have known that innocent blood is sometimes shed (cp. Deut 19:10; Prov 6:17; Jer 7:6).<\/p>","summary_ro":"4:7 Job probably counted his children among the innocent dead (1:5), and even Eliphaz must have known that innocent blood is sometimes shed (cp. Deut 19:10; Prov 6:17; Jer 7:6).","summary_en":"4:7 Job probably counted his children among the innocent dead (1:5), and even Eliphaz must have known that innocent blood is sometimes shed (cp. Deut 19:10; Prov 6:17; Jer 7:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131292,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:7","title_en":"Study Note: Iov 4:7","content_ro":"<p><strong>4:7<\/strong> Job probably counted his children among the <em>innocent<\/em> dead (1:5), and even Eliphaz must have known that innocent blood is sometimes shed (cp. Deut 19:10; Prov 6:17; Jer 7:6).<\/p>","content_en":"<p><strong>4:7<\/strong> Job probably counted his children among the <em>innocent<\/em> dead (1:5), and even Eliphaz must have known that innocent blood is sometimes shed (cp. Deut 19:10; Prov 6:17; Jer 7:6).<\/p>","summary_ro":"4:7 Job probably counted his children among the innocent dead (1:5), and even Eliphaz must have known that innocent blood is sometimes shed (cp. Deut 19:10; Prov 6:17; Jer 7:6).","summary_en":"4:7 Job probably counted his children among the innocent dead (1:5), and even Eliphaz must have known that innocent blood is sometimes shed (cp. Deut 19:10; Prov 6:17; Jer 7:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62362,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Material Reward","title_en":"Material Reward","content_ro":"<h3>Material Reward<\/h3>\n<p>It was a common Old Testament belief that righteous people would always prosper materially. They interpreted contemporary wisdom (as in the book of Proverbs) as a universal rule. Some hold this view today. One problem with this theology is that it can induce false guilt and accusations when prosperity does not come (and spiritual complacency when it does come).<\/p>\n<p>Job’s suffering provides an example. His friends accepted this traditional theological view. They said that Job’s troubles stood as evidence against him (19:5). They claimed that his suffering was punishment for his sin (4:7-9) and believed that Job’s penalty was probably less than he deserved (11:6). However, God’s analysis of Job’s life proved this idea to be false (42:7-8). God testified to his special relationship with Job and restored Job’s good reputation as his servant.<\/p>\n<p>Material well-being is not necessarily in opposition to spiritual blessing. Once we equate blessings with material gain, however, “the worries of this life, the lure of wealth, and the desire for other things” tend to crowd out our attention to spiritual blessings (Mark 4:19; see also Luke 6:25). We can easily shift to greed, covetousness, and lust. And our self-esteem can come to be based on what we own (even if we still owe many payments on it). This worldview is not Christian but characterizes worldly people (1 Jn 2:15-17).<\/p>\n<p>In his suffering, Job moved from complaint to renewed humility as he acknowledged God’s righteous power (Job 40:4-5; 42:2-6). We, too, can regard hardships as occasions for spiritual growth (Jas 1:2-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:2; 1 Kgs 10:23; Job 4:7-9; 11:6; 19:5; Pss 49:16-20; 73:1-28; Prov 14:20; 18:11; 28:11; Eccl 5:10-20; Jer 17:11; Zeph 1:18; Matt 27:57; Mark 4:19; 10:17-25; Luke 6:24-25; 16:10-31; 1 Tim 6:17; Jas 1:2-4, 9; 5:1; 1 Jn 2:16; 3 Jn 1:2<\/p>","content_en":"<h3>Material Reward<\/h3>\n<p>It was a common Old Testament belief that righteous people would always prosper materially. They interpreted contemporary wisdom (as in the book of Proverbs) as a universal rule. Some hold this view today. One problem with this theology is that it can induce false guilt and accusations when prosperity does not come (and spiritual complacency when it does come).<\/p>\n<p>Job’s suffering provides an example. His friends accepted this traditional theological view. They said that Job’s troubles stood as evidence against him (19:5). They claimed that his suffering was punishment for his sin (4:7-9) and believed that Job’s penalty was probably less than he deserved (11:6). However, God’s analysis of Job’s life proved this idea to be false (42:7-8). God testified to his special relationship with Job and restored Job’s good reputation as his servant.<\/p>\n<p>Material well-being is not necessarily in opposition to spiritual blessing. Once we equate blessings with material gain, however, “the worries of this life, the lure of wealth, and the desire for other things” tend to crowd out our attention to spiritual blessings (Mark 4:19; see also Luke 6:25). We can easily shift to greed, covetousness, and lust. And our self-esteem can come to be based on what we own (even if we still owe many payments on it). This worldview is not Christian but characterizes worldly people (1 Jn 2:15-17).<\/p>\n<p>In his suffering, Job moved from complaint to renewed humility as he acknowledged God’s righteous power (Job 40:4-5; 42:2-6). We, too, can regard hardships as occasions for spiritual growth (Jas 1:2-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:2; 1 Kgs 10:23; Job 4:7-9; 11:6; 19:5; Pss 49:16-20; 73:1-28; Prov 14:20; 18:11; 28:11; Eccl 5:10-20; Jer 17:11; Zeph 1:18; Matt 27:57; Mark 4:19; 10:17-25; Luke 6:24-25; 16:10-31; 1 Tim 6:17; Jas 1:2-4, 9; 5:1; 1 Jn 2:16; 3 Jn 1:2<\/p>","summary_ro":"Material Reward It was a common Old Testament belief that righteous people would always prosper materially. They interpreted contemporary wisdom (as in the book of Proverbs) as a universal rule. Some hold this view today. One problem with this theology is that it can induce false guilt and accusations when prosperity does not come (and spiritual complacency when it does come). Job’s suffering provides an example. His friends accepted this traditional theological view. They said that Job’s tro...","summary_en":"Material Reward It was a common Old Testament belief that righteous people would always prosper materially. They interpreted contemporary wisdom (as in the book of Proverbs) as a universal rule. Some hold this view today. One problem with this theology is that it can induce false guilt and accusations when prosperity does not come (and spiritual complacency when it does come). Job’s suffering provides an example. His friends accepted this traditional theological view. They said that Job’s tro...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89988,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Material Reward","title_en":"Material Reward","content_ro":"<h3>Material Reward<\/h3>\n<p>It was a common Old Testament belief that righteous people would always prosper materially. They interpreted contemporary wisdom (as in the book of Proverbs) as a universal rule. Some hold this view today. One problem with this theology is that it can induce false guilt and accusations when prosperity does not come (and spiritual complacency when it does come).<\/p>\n<p>Job’s suffering provides an example. His friends accepted this traditional theological view. They said that Job’s troubles stood as evidence against him (19:5). They claimed that his suffering was punishment for his sin (4:7-9) and believed that Job’s penalty was probably less than he deserved (11:6). However, God’s analysis of Job’s life proved this idea to be false (42:7-8). God testified to his special relationship with Job and restored Job’s good reputation as his servant.<\/p>\n<p>Material well-being is not necessarily in opposition to spiritual blessing. Once we equate blessings with material gain, however, “the worries of this life, the lure of wealth, and the desire for other things” tend to crowd out our attention to spiritual blessings (Mark 4:19; see also Luke 6:25). We can easily shift to greed, covetousness, and lust. And our self-esteem can come to be based on what we own (even if we still owe many payments on it). This worldview is not Christian but characterizes worldly people (1 Jn 2:15-17).<\/p>\n<p>In his suffering, Job moved from complaint to renewed humility as he acknowledged God’s righteous power (Job 40:4-5; 42:2-6). We, too, can regard hardships as occasions for spiritual growth (Jas 1:2-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:2; 1 Kgs 10:23; Job 4:7-9; 11:6; 19:5; Pss 49:16-20; 73:1-28; Prov 14:20; 18:11; 28:11; Eccl 5:10-20; Jer 17:11; Zeph 1:18; Matt 27:57; Mark 4:19; 10:17-25; Luke 6:24-25; 16:10-31; 1 Tim 6:17; Jas 1:2-4, 9; 5:1; 1 Jn 2:16; 3 Jn 1:2<\/p>","content_en":"<h3>Material Reward<\/h3>\n<p>It was a common Old Testament belief that righteous people would always prosper materially. They interpreted contemporary wisdom (as in the book of Proverbs) as a universal rule. Some hold this view today. One problem with this theology is that it can induce false guilt and accusations when prosperity does not come (and spiritual complacency when it does come).<\/p>\n<p>Job’s suffering provides an example. His friends accepted this traditional theological view. They said that Job’s troubles stood as evidence against him (19:5). They claimed that his suffering was punishment for his sin (4:7-9) and believed that Job’s penalty was probably less than he deserved (11:6). However, God’s analysis of Job’s life proved this idea to be false (42:7-8). God testified to his special relationship with Job and restored Job’s good reputation as his servant.<\/p>\n<p>Material well-being is not necessarily in opposition to spiritual blessing. Once we equate blessings with material gain, however, “the worries of this life, the lure of wealth, and the desire for other things” tend to crowd out our attention to spiritual blessings (Mark 4:19; see also Luke 6:25). We can easily shift to greed, covetousness, and lust. And our self-esteem can come to be based on what we own (even if we still owe many payments on it). This worldview is not Christian but characterizes worldly people (1 Jn 2:15-17).<\/p>\n<p>In his suffering, Job moved from complaint to renewed humility as he acknowledged God’s righteous power (Job 40:4-5; 42:2-6). We, too, can regard hardships as occasions for spiritual growth (Jas 1:2-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:2; 1 Kgs 10:23; Job 4:7-9; 11:6; 19:5; Pss 49:16-20; 73:1-28; Prov 14:20; 18:11; 28:11; Eccl 5:10-20; Jer 17:11; Zeph 1:18; Matt 27:57; Mark 4:19; 10:17-25; Luke 6:24-25; 16:10-31; 1 Tim 6:17; Jas 1:2-4, 9; 5:1; 1 Jn 2:16; 3 Jn 1:2<\/p>","summary_ro":"Material Reward It was a common Old Testament belief that righteous people would always prosper materially. They interpreted contemporary wisdom (as in the book of Proverbs) as a universal rule. Some hold this view today. One problem with this theology is that it can induce false guilt and accusations when prosperity does not come (and spiritual complacency when it does come). Job’s suffering provides an example. His friends accepted this traditional theological view. They said that Job’s tro...","summary_en":"Material Reward It was a common Old Testament belief that righteous people would always prosper materially. They interpreted contemporary wisdom (as in the book of Proverbs) as a universal rule. Some hold this view today. One problem with this theology is that it can induce false guilt and accusations when prosperity does not come (and spiritual complacency when it does come). Job’s suffering provides an example. His friends accepted this traditional theological view. They said that Job’s tro...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117614,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Material Reward","title_en":"Material Reward","content_ro":"<h3>Material Reward<\/h3>\n<p>It was a common Old Testament belief that righteous people would always prosper materially. They interpreted contemporary wisdom (as in the book of Proverbs) as a universal rule. Some hold this view today. One problem with this theology is that it can induce false guilt and accusations when prosperity does not come (and spiritual complacency when it does come).<\/p>\n<p>Job’s suffering provides an example. His friends accepted this traditional theological view. They said that Job’s troubles stood as evidence against him (19:5). They claimed that his suffering was punishment for his sin (4:7-9) and believed that Job’s penalty was probably less than he deserved (11:6). However, God’s analysis of Job’s life proved this idea to be false (42:7-8). God testified to his special relationship with Job and restored Job’s good reputation as his servant.<\/p>\n<p>Material well-being is not necessarily in opposition to spiritual blessing. Once we equate blessings with material gain, however, “the worries of this life, the lure of wealth, and the desire for other things” tend to crowd out our attention to spiritual blessings (Mark 4:19; see also Luke 6:25). We can easily shift to greed, covetousness, and lust. And our self-esteem can come to be based on what we own (even if we still owe many payments on it). This worldview is not Christian but characterizes worldly people (1 Jn 2:15-17).<\/p>\n<p>In his suffering, Job moved from complaint to renewed humility as he acknowledged God’s righteous power (Job 40:4-5; 42:2-6). We, too, can regard hardships as occasions for spiritual growth (Jas 1:2-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:2; 1 Kgs 10:23; Job 4:7-9; 11:6; 19:5; Pss 49:16-20; 73:1-28; Prov 14:20; 18:11; 28:11; Eccl 5:10-20; Jer 17:11; Zeph 1:18; Matt 27:57; Mark 4:19; 10:17-25; Luke 6:24-25; 16:10-31; 1 Tim 6:17; Jas 1:2-4, 9; 5:1; 1 Jn 2:16; 3 Jn 1:2<\/p>","content_en":"<h3>Material Reward<\/h3>\n<p>It was a common Old Testament belief that righteous people would always prosper materially. They interpreted contemporary wisdom (as in the book of Proverbs) as a universal rule. Some hold this view today. One problem with this theology is that it can induce false guilt and accusations when prosperity does not come (and spiritual complacency when it does come).<\/p>\n<p>Job’s suffering provides an example. His friends accepted this traditional theological view. They said that Job’s troubles stood as evidence against him (19:5). They claimed that his suffering was punishment for his sin (4:7-9) and believed that Job’s penalty was probably less than he deserved (11:6). However, God’s analysis of Job’s life proved this idea to be false (42:7-8). God testified to his special relationship with Job and restored Job’s good reputation as his servant.<\/p>\n<p>Material well-being is not necessarily in opposition to spiritual blessing. Once we equate blessings with material gain, however, “the worries of this life, the lure of wealth, and the desire for other things” tend to crowd out our attention to spiritual blessings (Mark 4:19; see also Luke 6:25). We can easily shift to greed, covetousness, and lust. And our self-esteem can come to be based on what we own (even if we still owe many payments on it). This worldview is not Christian but characterizes worldly people (1 Jn 2:15-17).<\/p>\n<p>In his suffering, Job moved from complaint to renewed humility as he acknowledged God’s righteous power (Job 40:4-5; 42:2-6). We, too, can regard hardships as occasions for spiritual growth (Jas 1:2-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:2; 1 Kgs 10:23; Job 4:7-9; 11:6; 19:5; Pss 49:16-20; 73:1-28; Prov 14:20; 18:11; 28:11; Eccl 5:10-20; Jer 17:11; Zeph 1:18; Matt 27:57; Mark 4:19; 10:17-25; Luke 6:24-25; 16:10-31; 1 Tim 6:17; Jas 1:2-4, 9; 5:1; 1 Jn 2:16; 3 Jn 1:2<\/p>","summary_ro":"Material Reward It was a common Old Testament belief that righteous people would always prosper materially. They interpreted contemporary wisdom (as in the book of Proverbs) as a universal rule. Some hold this view today. One problem with this theology is that it can induce false guilt and accusations when prosperity does not come (and spiritual complacency when it does come). Job’s suffering provides an example. His friends accepted this traditional theological view. They said that Job’s tro...","summary_en":"Material Reward It was a common Old Testament belief that righteous people would always prosper materially. They interpreted contemporary wisdom (as in the book of Proverbs) as a universal rule. Some hold this view today. One problem with this theology is that it can induce false guilt and accusations when prosperity does not come (and spiritual complacency when it does come). Job’s suffering provides an example. His friends accepted this traditional theological view. They said that Job’s tro...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145240,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Material Reward","title_en":"Material Reward","content_ro":"<h3>Material Reward<\/h3>\n<p>It was a common Old Testament belief that righteous people would always prosper materially. They interpreted contemporary wisdom (as in the book of Proverbs) as a universal rule. Some hold this view today. One problem with this theology is that it can induce false guilt and accusations when prosperity does not come (and spiritual complacency when it does come).<\/p>\n<p>Job’s suffering provides an example. His friends accepted this traditional theological view. They said that Job’s troubles stood as evidence against him (19:5). They claimed that his suffering was punishment for his sin (4:7-9) and believed that Job’s penalty was probably less than he deserved (11:6). However, God’s analysis of Job’s life proved this idea to be false (42:7-8). God testified to his special relationship with Job and restored Job’s good reputation as his servant.<\/p>\n<p>Material well-being is not necessarily in opposition to spiritual blessing. Once we equate blessings with material gain, however, “the worries of this life, the lure of wealth, and the desire for other things” tend to crowd out our attention to spiritual blessings (Mark 4:19; see also Luke 6:25). We can easily shift to greed, covetousness, and lust. And our self-esteem can come to be based on what we own (even if we still owe many payments on it). This worldview is not Christian but characterizes worldly people (1 Jn 2:15-17).<\/p>\n<p>In his suffering, Job moved from complaint to renewed humility as he acknowledged God’s righteous power (Job 40:4-5; 42:2-6). We, too, can regard hardships as occasions for spiritual growth (Jas 1:2-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:2; 1 Kgs 10:23; Job 4:7-9; 11:6; 19:5; Pss 49:16-20; 73:1-28; Prov 14:20; 18:11; 28:11; Eccl 5:10-20; Jer 17:11; Zeph 1:18; Matt 27:57; Mark 4:19; 10:17-25; Luke 6:24-25; 16:10-31; 1 Tim 6:17; Jas 1:2-4, 9; 5:1; 1 Jn 2:16; 3 Jn 1:2<\/p>","content_en":"<h3>Material Reward<\/h3>\n<p>It was a common Old Testament belief that righteous people would always prosper materially. They interpreted contemporary wisdom (as in the book of Proverbs) as a universal rule. Some hold this view today. One problem with this theology is that it can induce false guilt and accusations when prosperity does not come (and spiritual complacency when it does come).<\/p>\n<p>Job’s suffering provides an example. His friends accepted this traditional theological view. They said that Job’s troubles stood as evidence against him (19:5). They claimed that his suffering was punishment for his sin (4:7-9) and believed that Job’s penalty was probably less than he deserved (11:6). However, God’s analysis of Job’s life proved this idea to be false (42:7-8). God testified to his special relationship with Job and restored Job’s good reputation as his servant.<\/p>\n<p>Material well-being is not necessarily in opposition to spiritual blessing. Once we equate blessings with material gain, however, “the worries of this life, the lure of wealth, and the desire for other things” tend to crowd out our attention to spiritual blessings (Mark 4:19; see also Luke 6:25). We can easily shift to greed, covetousness, and lust. And our self-esteem can come to be based on what we own (even if we still owe many payments on it). This worldview is not Christian but characterizes worldly people (1 Jn 2:15-17).<\/p>\n<p>In his suffering, Job moved from complaint to renewed humility as he acknowledged God’s righteous power (Job 40:4-5; 42:2-6). We, too, can regard hardships as occasions for spiritual growth (Jas 1:2-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 13:2; 1 Kgs 10:23; Job 4:7-9; 11:6; 19:5; Pss 49:16-20; 73:1-28; Prov 14:20; 18:11; 28:11; Eccl 5:10-20; Jer 17:11; Zeph 1:18; Matt 27:57; Mark 4:19; 10:17-25; Luke 6:24-25; 16:10-31; 1 Tim 6:17; Jas 1:2-4, 9; 5:1; 1 Jn 2:16; 3 Jn 1:2<\/p>","summary_ro":"Material Reward It was a common Old Testament belief that righteous people would always prosper materially. They interpreted contemporary wisdom (as in the book of Proverbs) as a universal rule. Some hold this view today. One problem with this theology is that it can induce false guilt and accusations when prosperity does not come (and spiritual complacency when it does come). Job’s suffering provides an example. His friends accepted this traditional theological view. They said that Job’s tro...","summary_en":"Material Reward It was a common Old Testament belief that righteous people would always prosper materially. They interpreted contemporary wisdom (as in the book of Proverbs) as a universal rule. Some hold this view today. One problem with this theology is that it can induce false guilt and accusations when prosperity does not come (and spiritual complacency when it does come). Job’s suffering provides an example. His friends accepted this traditional theological view. They said that Job’s tro...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":19965,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Job","title_en":"Book of Job","content_ro":"<h3>JOB, Book of<\/h3>\n<p>Old Testament book belonging to the scriptural category called the Writings.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The question of the authorship of the book of Job is a difficult one. The difficulty is compounded not only by the lack of ascription of authorship to any individual but also by the structure of the book which, according to some scholars, is a composite consisting of several literary works.<\/p>\n<p>Some scholars who think the book is a composite work base their views on alleged incongruities existing among the various sections. The prologue (chs 1–2) and the epilogue (42:7-17), for example, are seen as separate from the body of the book because they seem to present Job as a man of perfect moral character. The dialogues, however, picture a somewhat more human Job whose utterances about God are at times brash and shocking.<\/p>\n<p>It is true that Job is depicted as a man of perfect moral character in the prologue. But it should be noted that while he refuses his wife’s suggestion to curse God, an account recorded in the prologue (2:9-10), he does not curse God in the dialogues either. The very point of the book seems to be that even one of the highest moral character must struggle with the ways of God in this world. Only after the series of misfortunes recorded in chapters 1 and 2, and the period of inner struggle that no doubt transpired during the seven days and seven nights before he began to speak (2:11-13), did Job find those deep inner questions that the book deals with. Job’s high moral character is quite evident in the dialogues, for throughout, even though he cannot comprehend God, he speaks the truth before him.<\/p>\n<p>Other portions alleged to be additions to the book are the speeches of Elihu (32–37), the discourse of God (38–41), and the discourse on wisdom in chapter 28. Some scholars think the author of the final version borrowed these existing works to provide a literary structure for his own work.<\/p>\n<p>The main structure of the book, consisting of prologue, dialogues, and an epilogue, need not necessarily be regarded as the result of a complex process of editing. The Code of Hammurabi, for example, has a similar structure, as does an ancient Egyptian work called <em>A Dispute over Suicide.<\/em><\/p>\n<p>With regard to the problem of authorship, it seems best to acknowledge that the author is anonymous. His theology is certainly Yahwistic; thus, he was probably a Hebrew. His literary skills were remarkable, for he has produced one of the finest works known through the ages.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since the authorship of the book is in question, so is the date of the book. Most modern scholars place the book in the postexilic period, around the fifth century <span>BC<\/span>. However, some place it toward the end of the exile. Others put it in the Solomonic era, while still others place it in the period of the patriarchs.<\/p>\n<p>The internal evidence points to a very early setting for the book. There are no Levitical institutions cited. Job sacrifices for his family as in the period before the priesthood (1:5). The wealth of Job, given in terms of livestock, seems to reflect the patriarchal milieu (v 3).<\/p>\n<p>The language of the book may also point to an early date. Certain linguistic elements indicate more archaic forms of Hebrew, as preserved in the epic material from Ugarit. It may be that Job himself lived in the second millennium <span>BC<\/span>. If the book—or part of it—was written then, it may represent the first written material to find its way into the biblical canon. The book may have come into its final form in the Solomonic era, when so much of the Hebrew Wisdom Literature was produced.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The book of Job belongs to the body of OT materials known as the Wisdom Literature. This literature deals with the basic issues of human life. The Israelites were not the only ancient people to produce Wisdom Literature. This type of material came out of pagan cultures as well, and often represents efforts to explain the course of human events within the structure of pagan religion.<\/p>\n<p>Several ancient works similar to the OT book of Job are known from ancient cultures. A Sumerian book exists that does not compare with the biblical book, either in literary scope or depth of feeling. It depicts the plight of a young man whose sorrow was turned to joy as a result of extended pleading to his personal deity. According to Sumerian thought, the gods were responsible for evil as well as good. Only placation of some kind could prevent the evil they might do. There is no attempt to philosophize or expound the problem of the presence of evil in the world.<\/p>\n<p>A Babylonian book, commonly titled <em>I Will Praise the Lord of Wisdom,<\/em> is philosophically similar to the Sumerian <em>Job.<\/em> In the work the writer describes his suffering in vivid terminology. No one can help him. He wonders whether the ritual obligations of his pagan religion really are pleasing to a god. An emissary of the god Marduk appears to him in a dream and relieves his suffering. The work ends with a section of praise to Marduk in which occurs the affirmation that the offerings he gave the gods served to gladden the hearts of the gods.<\/p>\n<p>Another work, “A Dialogue about Human Misery,” is also similar to the biblical book of Job. It struggles with the fact that worship of the deities seems to make no difference in the quality of one’s life. A figure in this work reminds the sufferer that the ways of the gods are difficult to understand, and man is naturally perverse. The sufferer appeals to the gods, but the dialogue ends at that point with no resolution to the problem.<\/p>\n<p>These literary works are not comparable to the OT book of Job theologically or philosophically. They offer only a fatalistic outlook on life and understand life to be governed by the capricious will of the gods. However, these documents, which date variously between the second and first millennia <span>BC<\/span>, may provide us with the literary ground from which the book of Job sprang. That is, the book of Job may present the inspired answer to the deep questions that were being considered at this time in history. Thus, this type of literature may argue for an early date for the book of Job.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The question of the central purpose of the book of Job has been a serious one in biblical scholarship for ages. It is difficult to assert that the purpose of the book is to present the solution to the problem of evil, for at the very point where an answer is expected, God asks questions instead of giving answers.<\/p>\n<p>Some have suggested that the central purpose is to answer the question “Why do the righteous suffer?” It is true that the book has much to do with this question, but it too presents various problems. When one comes to the end of the book, he or she has only the words of the comforters and the statements of Elihu relating to that question—not a great deal at all. Then one may wonder why we were given the long dialogues with their record of Job’s internal struggles. When God speaks from the whirlwind, we find no concern to explain why the righteous suffer. Job is simply led to accept his place in the universe.<\/p>\n<p>It seems best to adopt another approach to the book. In attempting to find the central theme of any literary work, one should look to the prologue and the epilogue. In the prologue one can see what the author intends to do, and in the epilogue the reader will find the author’s understanding of what the author actually has done.<\/p>\n<p>In the prologue of Job, the author deftly establishes an atmosphere of suspense. We are told of Job’s perfect moral character. Then Satan taunts, “Take away everything he has, and he will surely curse you to your face!” (1:11, <span>nlt<\/span>). We wonder whether Job will curse God and thus deny his faith, but then we hear his great affirmation of trust: “The <span>Lord<\/span> gave me everything I had, and the <span>Lord<\/span> has taken it away. Praise the name of the <span>Lord<\/span>!” (v 21).<\/p>\n<p>The writer then sets up another suspenseful situation when Satan proposes to afflict Job. To this trial is added the discouraging words of Job’s wife: “Curse God and die.” Again we wonder whether this trial will destroy Job’s faith. The suspense is broken when we read that “in all this, Job said nothing wrong” (2:10).<\/p>\n<p>The writer then introduces Job’s friends into the narrative. We are told that they remained silent for seven days. We wonder what is going on in Job’s mind. Is he still the man of staunch faith, or is his trust being eroded as the disease eats at his flesh? When Job speaks and curses the day of his birth, the suspense becomes intense. The writer has raised a question in our minds: Will Job’s faith remain secure?<\/p>\n<p>At times we think it will. Job makes several great affirmations of faith. He states that God will vindicate him. One of the greatest affirmations of the book occurs in 19:25-27 (<span>nlt<\/span>): “But as for me, I know that my Redeemer lives, and that he will stand upon the earth at last. And after my body has decayed, yet in my body I will see God! I will see him for myself. Yes, I will see him with my own eyes. I am overwhelmed at the thought!” At other times Job expresses deep doubts about God’s orderly control of the universe. The suspense continues. Throughout the dialogues we trace the pattern of Job’s struggle. It is an emotional struggle in which Job speaks from the depths of despair and the heights of triumphant faith.<\/p>\n<p>In the epilogue the suspense is resolved. Job’s trials have not destroyed or even eroded his faith. He emerges triumphant, with a humble faith. He can finally say to God, “I know that you can do anything, and no one can stop you. You ask, ‘Who is this that questions my wisdom with such ignorance?’ It is I. And I was talking about things I did not understand, things far too wonderful for me” (42:2-3, <span>nlt<\/span>).<\/p>\n<p>The purpose of the writer is clear. At the outset he has raised the question “Will Job’s faith endure in spite of trial?” The dialogues have heightened the suspense, and the epilogue resolves it. Job has remained faithful to God in the midst of his suffering. We learn that Job’s faith is genuine.<\/p>\n<p>The book of Job, therefore, is a treatise on faith and the role that suffering plays in faith. The book of Job teaches that the truly righteous person will remain faithful to God in spite of the seeming delay of God’s justice. He may not be able to comprehend all that God does in history, but his faith in God’s good plan and wise providence will remain secure. This aspect of faith is one facet of the total spectrum of faith in the Bible. It does not allow for works but is totally dependent on God.<\/p>\n<p>The same relationship between faith and suffering may be found in the NT as well. In James 1:12 trials and faithfulness are woven together in the word “Blessed is the man who endures trial, for when he has stood the test he will receive the crown of life which God has promised to those who love him” (<span>rsv<\/span>; see also 1 Pt 1:3-7). According to these passages, trials provide the test of faith and thus reveal whether one’s faith is true or false. Faith that is not true will not stand the test of suffering (Mt 13:20-21). The book of Job connects faith and trials; it portrays the nature of a genuine faith, a faith unbroken by suffering.<\/p>\n<p>There are other principles in this rich book. It teaches that sin brings punishment. There is truth in the words of the comforters that is corroborated by Scripture. Yet this is but a small part of the role of suffering in life. The book also teaches that suffering has a didactic function, for it is chastening from the Almighty. In the section in which God speaks from the whirlwind, we learn that suffering is part of the structure of things and that we must submit to the wisdom of the Creator. In this section God reveals himself personally. Job could say, “I had heard about you before, but now I have seen you with my own eyes” (42:5, <span>nlt<\/span>). When we experience trials, we need a God who is near much more than a philosophical treatise on the problem of evil. Another emphasis is the role of suffering in producing true righteousness. While Job was depicted as a righteous man at the beginning of the book, his righteousness lacked what suffering could give it. At the end of the book, Job is a more humble man, one who sees his role in the universe and who has submitted to the wisdom of God.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Prologue (1:1–2:13)<\/h5>\n<p>This section of the book describes the events that led to the suffering of Job. He is pictured at the outset as a man of wealth with a family for whom he cared deeply.<\/p>\n<p>In a dramatic scene set in heaven, Satan appears and is asked by the Lord, “Have you noticed my servant Job? He is the finest man in all the earth—a man of complete integrity. He fears God and will have nothing to do with evil” (1:8, <span>nlt<\/span>). Satan’s reply is “But take away everything he has, and he will surely curse you to your face!” (v 11). There follows the first of Job’s great calamities, the loss of his family and his possessions.<\/p>\n<p>Another encounter between the Lord and Satan leads to the physical suffering of Job. It is this loathsome disease that provides the context for the dialogues that follow. In all of this the writer is careful to tell us that Job did not sin. He has resisted his wife’s plea to curse God. He has resisted the temptation to forsake God because of the loss of his children. But suddenly the placid picture ends with dialogues as we listen to Job’s complaints. We wonder, has Job given up his faith in God?<\/p>\n<p>Three of Job’s friends have come to comfort him. They sit silent in his presence for seven days, reluctant to speak. After the period of silence they begin their dialogues with Job.<\/p>\n<h5>The Dialogues (3:1–31:40)<\/h5>\n<h6>The First Cycle (3:1–14:22)<\/h6>\n<p>Job’s complaint, recorded in chapter 3, questions the wisdom of God in allowing him to be born. He wonders why life was given to one whose lot in life is to suffer.<\/p>\n<p>Eliphaz is the first of Job’s friends to speak. A polite man on the surface, he is heartless underneath. His answer is that Job must have sinned—why else would he be suffering so (4:7-11)? Eliphaz clearly believes that Job’s questioning represents a negative attitude toward God. He appeals to Job to trust in the Lord (4:8) and give up his vexation toward God, since his anger will lead only to ruin (5:2). He sees a positive element in suffering, for he affirms that it is chastening from the Almighty (v 17).<\/p>\n<p>Job responds by pointing out that his vexation is warranted in view of the terrible suffering he is enduring (6:1-7). He also complains that Eliphaz is in the wrong in not showing him kindness, likening him to a wadi in the desert that offers no water in the hot, dry season (vv 14-23).<\/p>\n<p>The next comforter, Bildad, is even more heartless than Eliphaz. He, too, repeats the accusation that Job has sinned. His pitiless attitude is evident in his reference to Job’s children, blaming their deaths on probable sin in their lives (8:4).<\/p>\n<p>Bildad, like Eliphaz, appeals to Job to turn to God (8:5), assuring him that God will surely respond (v 6). He pictures Job’s misfortunes as the result of turning from God (vv 11-19) but assures him that God will not reject a blameless man (v 20).<\/p>\n<p>Job’s response to Bildad begins with a poignant question: “How can a person be declared innocent in the eyes of God?” (9:2, <span>nlt<\/span>). This question is followed by an eloquent statement in which Job pictures the magnitude of God’s power as seen in the universe (vv 3-12). Job stands before the mighty God completely helpless to withstand his power. He protests that he cannot contend with such a God, nor protest his innocence before him, for he is too powerful to oppose.<\/p>\n<p>Job also complains that he cannot gain a fair hearing from God because God believes him guilty. The fact that God has punished him with his affliction proves that he does not regard him as innocent (9:14-24). Job continues his response and again questions God’s wisdom in bringing him into existence (10:18-22).<\/p>\n<p>The next to speak is Zophar. He also accuses Job of sin (11:4-6). In an insulting statement he says that God “knows those who are false, and he takes note of all their sins. An empty-headed person won’t become wise any more than a wild donkey can bear human offspring” (vv 11-12, <span>nlt<\/span>).<\/p>\n<p>Job’s anger is kindled by Zophar’s insulting accusations (12:2-3), and he calls on God to withdraw his hand from him and demands that God speak (13:20-28).<\/p>\n<h6>The Second Cycle (15:1–21:34)<\/h6>\n<p>The second cycle of discourses continues in the same pattern as the first. Eliphaz, Bildad, and Zophar continue their accusations, attributing Job’s misfortune to sin in his life. But as the narrative continues, the speakers begin to become more involved in their own assertions, and they no longer answer each other’s arguments as directly as they did in the first series of dialogues.<\/p>\n<h6>The Third Cycle (22:1–31:40)<\/h6>\n<p>In the third series of dialogues only Eliphaz and Bildad speak. The accusations of sin in Job become even more pointed and cruel. Eliphaz says, “It [your suffering] is because of your wickedness! Your guilt has no limit!” (22:5, <span>nlt<\/span>). This third dialogue is unusual in that Job speaks more than he does in the others. While Bildad’s argument extends for only six verses, Job’s reply goes on for six chapters (chs 26–31).<\/p>\n<p>Chapter 31 is an important one. In it Job protests his innocence. It is a chapter in which Job’s sincerity cannot be doubted. He affirms that he has been morally pure (vv 1-4), he has not been deceitful (vv 5-8), he has not been guilty of adultery (vv 9-12), he has concern for others (vv 13-23), he has not trusted in wealth (vv 24-28). He concludes with a general affirmation of his innocence (vv 29-40).<\/p>\n<p>A pattern begins to develop. Job gradually moves away from his friends in the discussion. They become more insistent on sin as the cause of his misfortunes, and Job more firmly asserts his innocence. The writer of the book deftly weaves the account so that the reader can find little that is unorthodox in the statements of the friends. Yet while we may agree with their words, we cannot approve their attitudes. It is true that sin brings punishment, but the friends emphasize only that. The next friend, Elihu, will point out another function of suffering.<\/p>\n<p>We hear the ring of truth in Job’s protestations of innocence. But if we believe Job and also believe the comforters, we have the same dilemma as Job. We do not know where the truth lies. We do not know why Job is suffering.<\/p>\n<h5>The Speech of Elihu (32:1–37:24)<\/h5>\n<p>Elihu is a young man who listens to Job and to his fellow comforters with growing impatience (32:3). He is overly sensitive about his youth (vv 6-22), but when he speaks, he reveals an understanding of suffering that is more mature than that of his companions.<\/p>\n<p>Elihu emphasizes the fact that God speaks in many ways and that suffering is chastening (33:19), which reveals the goodness of God (vv 29-33). While this thought was found in Eliphaz’s first speech (5:17), it is given greater prominence by Elihu, who emphasizes a dimension of suffering that reveals the love of God. But still one feels that the whole answer has not been given. Another dimension follows in the words of God.<\/p>\n<h5>The Voice from the Whirlwind and Job’s Response (38:1–42:6)<\/h5>\n<p>God speaks in this section. He poses one question after another to Job, all having to do with some aspect of the Creation. God asks, “Where were you when I laid the foundations of the earth?” Then, in a note of sarcasm, he adds, “Tell me, if you know so much” (38:4, <span>nlt<\/span>).<\/p>\n<p>God refers to the seas and asks Job who made the ocean basins (38:8-11). He pictures the rising dawn and asks Job, “Have you ever commanded the morning to appear and caused the dawn to rise in the east?” (v 12, <span>nlt<\/span>). Further questions relate to light (vv 19-21), snow (vv 22-24), rain (vv 25-30), the constellations (vv 31-33), storms (vv 34-38), and animals (38:39–39:30). Job is made to realize the vastness of God’s power as revealed in the Creation. Job must have felt rather small and insignificant as he contemplated God’s might.<\/p>\n<p>But the questions are meant to accomplish more than to make Job feel small. They are meant to make him feel ashamed of his presumption as well. The sarcasm in this section is particularly biting, and one can imagine Job sinking deeper into the ash heap with each question. In the section dealing with light (38:19-21, <span>nlt<\/span>), the questions “Where does the light come from, and where does the darkness go? Can you take it to its home? Do you know how to get there?” are followed by “But of course you know all this! For you were born before it was all created, and you are so very experienced!” And in the section dealing with the constellations God asks Job, “Can you hold back the movements of the stars? Are you able to restrain the Pleiades or Orion?” (v 31).<\/p>\n<p>Job has been somewhat brash in his statements to God in the dialogues. He has demanded that God speak to him (13:22), and has accused God of injustice (19:6-7; 24:1; 27:2). Now, as he is reminded of the power of the Almighty, Job begins to recognize his proper place in the universe.<\/p>\n<p>The crucial questions in this long series are those in 40:15–41:34. Here, in an unusual sequence, God draws Job’s attention to behemoth (40:15) and leviathan (41:1). While some scholars see these as mythical figures, it is most probable that these, like the others cited throughout this section, are literary depictions of ordinary animals known for their great size and strength. It is suggested by many scholars that behemoth is the hippopotamus and leviathan the crocodile. The contexts in which these animals are described seem to support this. These references to two powerful animals end the section in which the voice of God speaks from the whirlwind. It is a section filled with suspense. At the end of it, the reader finds that Job has learned his lesson (42:1-3).<\/p>\n<p>There is an important reason for these questions that came to Job with such insistent force. Job has been led to see that he does not control the universe—God does. Job is forced to face the power of God and learn that he is only part of this vast structure that reflects God’s almighty power. By demanding that God speak to him, Job was attempting to control God. By implying that God was unjust, he was making a judgment on God, thus making himself equal, if not superior, to God. God demands that Job face the power displayed in the universe and repeat his petulant words. Job wanted a God he could control; God demands submission. Job wanted a world run his way; God created a world to be run his way. Job had manufactured an illusory God, one who should obey his own whims. By recognizing God’s sovereign control in this world, he is led to see that suffering has a purpose. Job may not recognize that purpose, but it is part of the creation of the Almighty. It is no wonder that Job begins to enter into a settled peace and acknowledge God’s sovereignty (42:5-6).<\/p>\n<p>This section of questions is followed by a poignant response from Job. He confesses God’s might (42:2). He admits that he did not fully understand things too wonderful for him (v 3), and he repents in dust and ashes (v 6).<\/p>\n<h5>The Epilogue (42:7-17)<\/h5>\n<p>The final part of the book begins with a denunciation of Job’s comforters. They are condemned because they did not speak that which was right (42:7). This seemed most unusual, since their words have seemed quite orthodox. Yet, in the final analysis, they did not say what was right because their answer to the problem of suffering was only a partial answer, and because it was partial, it was dangerous. It caricatured God as an austere being who used suffering only to punish sin. It did not allow room for the loving hand of God in suffering, as did Elihu’s answer to the problem.<\/p>\n<p>While Job said some things about God that were harsh, he was not berated. In fact, the text says that Job spoke of God that which was right (42:8). This evidently refers to Job’s concluding words in 42:1-6, where, purified by suffering, he humbly yielded himself to God’s sovereign will.<\/p>\n<p><em>See also<\/em> Job (Person) #2; Wisdom; Wisdom Literature.<\/p>","content_en":"<h3>JOB, Book of<\/h3>\n<p>Old Testament book belonging to the scriptural category called the Writings.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The question of the authorship of the book of Job is a difficult one. The difficulty is compounded not only by the lack of ascription of authorship to any individual but also by the structure of the book which, according to some scholars, is a composite consisting of several literary works.<\/p>\n<p>Some scholars who think the book is a composite work base their views on alleged incongruities existing among the various sections. The prologue (chs 1–2) and the epilogue (42:7-17), for example, are seen as separate from the body of the book because they seem to present Job as a man of perfect moral character. The dialogues, however, picture a somewhat more human Job whose utterances about God are at times brash and shocking.<\/p>\n<p>It is true that Job is depicted as a man of perfect moral character in the prologue. But it should be noted that while he refuses his wife’s suggestion to curse God, an account recorded in the prologue (2:9-10), he does not curse God in the dialogues either. The very point of the book seems to be that even one of the highest moral character must struggle with the ways of God in this world. Only after the series of misfortunes recorded in chapters 1 and 2, and the period of inner struggle that no doubt transpired during the seven days and seven nights before he began to speak (2:11-13), did Job find those deep inner questions that the book deals with. Job’s high moral character is quite evident in the dialogues, for throughout, even though he cannot comprehend God, he speaks the truth before him.<\/p>\n<p>Other portions alleged to be additions to the book are the speeches of Elihu (32–37), the discourse of God (38–41), and the discourse on wisdom in chapter 28. Some scholars think the author of the final version borrowed these existing works to provide a literary structure for his own work.<\/p>\n<p>The main structure of the book, consisting of prologue, dialogues, and an epilogue, need not necessarily be regarded as the result of a complex process of editing. The Code of Hammurabi, for example, has a similar structure, as does an ancient Egyptian work called <em>A Dispute over Suicide.<\/em><\/p>\n<p>With regard to the problem of authorship, it seems best to acknowledge that the author is anonymous. His theology is certainly Yahwistic; thus, he was probably a Hebrew. His literary skills were remarkable, for he has produced one of the finest works known through the ages.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since the authorship of the book is in question, so is the date of the book. Most modern scholars place the book in the postexilic period, around the fifth century <span>BC<\/span>. However, some place it toward the end of the exile. Others put it in the Solomonic era, while still others place it in the period of the patriarchs.<\/p>\n<p>The internal evidence points to a very early setting for the book. There are no Levitical institutions cited. Job sacrifices for his family as in the period before the priesthood (1:5). The wealth of Job, given in terms of livestock, seems to reflect the patriarchal milieu (v 3).<\/p>\n<p>The language of the book may also point to an early date. Certain linguistic elements indicate more archaic forms of Hebrew, as preserved in the epic material from Ugarit. It may be that Job himself lived in the second millennium <span>BC<\/span>. If the book—or part of it—was written then, it may represent the first written material to find its way into the biblical canon. The book may have come into its final form in the Solomonic era, when so much of the Hebrew Wisdom Literature was produced.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The book of Job belongs to the body of OT materials known as the Wisdom Literature. This literature deals with the basic issues of human life. The Israelites were not the only ancient people to produce Wisdom Literature. This type of material came out of pagan cultures as well, and often represents efforts to explain the course of human events within the structure of pagan religion.<\/p>\n<p>Several ancient works similar to the OT book of Job are known from ancient cultures. A Sumerian book exists that does not compare with the biblical book, either in literary scope or depth of feeling. It depicts the plight of a young man whose sorrow was turned to joy as a result of extended pleading to his personal deity. According to Sumerian thought, the gods were responsible for evil as well as good. Only placation of some kind could prevent the evil they might do. There is no attempt to philosophize or expound the problem of the presence of evil in the world.<\/p>\n<p>A Babylonian book, commonly titled <em>I Will Praise the Lord of Wisdom,<\/em> is philosophically similar to the Sumerian <em>Job.<\/em> In the work the writer describes his suffering in vivid terminology. No one can help him. He wonders whether the ritual obligations of his pagan religion really are pleasing to a god. An emissary of the god Marduk appears to him in a dream and relieves his suffering. The work ends with a section of praise to Marduk in which occurs the affirmation that the offerings he gave the gods served to gladden the hearts of the gods.<\/p>\n<p>Another work, “A Dialogue about Human Misery,” is also similar to the biblical book of Job. It struggles with the fact that worship of the deities seems to make no difference in the quality of one’s life. A figure in this work reminds the sufferer that the ways of the gods are difficult to understand, and man is naturally perverse. The sufferer appeals to the gods, but the dialogue ends at that point with no resolution to the problem.<\/p>\n<p>These literary works are not comparable to the OT book of Job theologically or philosophically. They offer only a fatalistic outlook on life and understand life to be governed by the capricious will of the gods. However, these documents, which date variously between the second and first millennia <span>BC<\/span>, may provide us with the literary ground from which the book of Job sprang. That is, the book of Job may present the inspired answer to the deep questions that were being considered at this time in history. Thus, this type of literature may argue for an early date for the book of Job.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The question of the central purpose of the book of Job has been a serious one in biblical scholarship for ages. It is difficult to assert that the purpose of the book is to present the solution to the problem of evil, for at the very point where an answer is expected, God asks questions instead of giving answers.<\/p>\n<p>Some have suggested that the central purpose is to answer the question “Why do the righteous suffer?” It is true that the book has much to do with this question, but it too presents various problems. When one comes to the end of the book, he or she has only the words of the comforters and the statements of Elihu relating to that question—not a great deal at all. Then one may wonder why we were given the long dialogues with their record of Job’s internal struggles. When God speaks from the whirlwind, we find no concern to explain why the righteous suffer. Job is simply led to accept his place in the universe.<\/p>\n<p>It seems best to adopt another approach to the book. In attempting to find the central theme of any literary work, one should look to the prologue and the epilogue. In the prologue one can see what the author intends to do, and in the epilogue the reader will find the author’s understanding of what the author actually has done.<\/p>\n<p>In the prologue of Job, the author deftly establishes an atmosphere of suspense. We are told of Job’s perfect moral character. Then Satan taunts, “Take away everything he has, and he will surely curse you to your face!” (1:11, <span>nlt<\/span>). We wonder whether Job will curse God and thus deny his faith, but then we hear his great affirmation of trust: “The <span>Lord<\/span> gave me everything I had, and the <span>Lord<\/span> has taken it away. Praise the name of the <span>Lord<\/span>!” (v 21).<\/p>\n<p>The writer then sets up another suspenseful situation when Satan proposes to afflict Job. To this trial is added the discouraging words of Job’s wife: “Curse God and die.” Again we wonder whether this trial will destroy Job’s faith. The suspense is broken when we read that “in all this, Job said nothing wrong” (2:10).<\/p>\n<p>The writer then introduces Job’s friends into the narrative. We are told that they remained silent for seven days. We wonder what is going on in Job’s mind. Is he still the man of staunch faith, or is his trust being eroded as the disease eats at his flesh? When Job speaks and curses the day of his birth, the suspense becomes intense. The writer has raised a question in our minds: Will Job’s faith remain secure?<\/p>\n<p>At times we think it will. Job makes several great affirmations of faith. He states that God will vindicate him. One of the greatest affirmations of the book occurs in 19:25-27 (<span>nlt<\/span>): “But as for me, I know that my Redeemer lives, and that he will stand upon the earth at last. And after my body has decayed, yet in my body I will see God! I will see him for myself. Yes, I will see him with my own eyes. I am overwhelmed at the thought!” At other times Job expresses deep doubts about God’s orderly control of the universe. The suspense continues. Throughout the dialogues we trace the pattern of Job’s struggle. It is an emotional struggle in which Job speaks from the depths of despair and the heights of triumphant faith.<\/p>\n<p>In the epilogue the suspense is resolved. Job’s trials have not destroyed or even eroded his faith. He emerges triumphant, with a humble faith. He can finally say to God, “I know that you can do anything, and no one can stop you. You ask, ‘Who is this that questions my wisdom with such ignorance?’ It is I. And I was talking about things I did not understand, things far too wonderful for me” (42:2-3, <span>nlt<\/span>).<\/p>\n<p>The purpose of the writer is clear. At the outset he has raised the question “Will Job’s faith endure in spite of trial?” The dialogues have heightened the suspense, and the epilogue resolves it. Job has remained faithful to God in the midst of his suffering. We learn that Job’s faith is genuine.<\/p>\n<p>The book of Job, therefore, is a treatise on faith and the role that suffering plays in faith. The book of Job teaches that the truly righteous person will remain faithful to God in spite of the seeming delay of God’s justice. He may not be able to comprehend all that God does in history, but his faith in God’s good plan and wise providence will remain secure. This aspect of faith is one facet of the total spectrum of faith in the Bible. It does not allow for works but is totally dependent on God.<\/p>\n<p>The same relationship between faith and suffering may be found in the NT as well. In James 1:12 trials and faithfulness are woven together in the word “Blessed is the man who endures trial, for when he has stood the test he will receive the crown of life which God has promised to those who love him” (<span>rsv<\/span>; see also 1 Pt 1:3-7). According to these passages, trials provide the test of faith and thus reveal whether one’s faith is true or false. Faith that is not true will not stand the test of suffering (Mt 13:20-21). The book of Job connects faith and trials; it portrays the nature of a genuine faith, a faith unbroken by suffering.<\/p>\n<p>There are other principles in this rich book. It teaches that sin brings punishment. There is truth in the words of the comforters that is corroborated by Scripture. Yet this is but a small part of the role of suffering in life. The book also teaches that suffering has a didactic function, for it is chastening from the Almighty. In the section in which God speaks from the whirlwind, we learn that suffering is part of the structure of things and that we must submit to the wisdom of the Creator. In this section God reveals himself personally. Job could say, “I had heard about you before, but now I have seen you with my own eyes” (42:5, <span>nlt<\/span>). When we experience trials, we need a God who is near much more than a philosophical treatise on the problem of evil. Another emphasis is the role of suffering in producing true righteousness. While Job was depicted as a righteous man at the beginning of the book, his righteousness lacked what suffering could give it. At the end of the book, Job is a more humble man, one who sees his role in the universe and who has submitted to the wisdom of God.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Prologue (1:1–2:13)<\/h5>\n<p>This section of the book describes the events that led to the suffering of Job. He is pictured at the outset as a man of wealth with a family for whom he cared deeply.<\/p>\n<p>In a dramatic scene set in heaven, Satan appears and is asked by the Lord, “Have you noticed my servant Job? He is the finest man in all the earth—a man of complete integrity. He fears God and will have nothing to do with evil” (1:8, <span>nlt<\/span>). Satan’s reply is “But take away everything he has, and he will surely curse you to your face!” (v 11). There follows the first of Job’s great calamities, the loss of his family and his possessions.<\/p>\n<p>Another encounter between the Lord and Satan leads to the physical suffering of Job. It is this loathsome disease that provides the context for the dialogues that follow. In all of this the writer is careful to tell us that Job did not sin. He has resisted his wife’s plea to curse God. He has resisted the temptation to forsake God because of the loss of his children. But suddenly the placid picture ends with dialogues as we listen to Job’s complaints. We wonder, has Job given up his faith in God?<\/p>\n<p>Three of Job’s friends have come to comfort him. They sit silent in his presence for seven days, reluctant to speak. After the period of silence they begin their dialogues with Job.<\/p>\n<h5>The Dialogues (3:1–31:40)<\/h5>\n<h6>The First Cycle (3:1–14:22)<\/h6>\n<p>Job’s complaint, recorded in chapter 3, questions the wisdom of God in allowing him to be born. He wonders why life was given to one whose lot in life is to suffer.<\/p>\n<p>Eliphaz is the first of Job’s friends to speak. A polite man on the surface, he is heartless underneath. His answer is that Job must have sinned—why else would he be suffering so (4:7-11)? Eliphaz clearly believes that Job’s questioning represents a negative attitude toward God. He appeals to Job to trust in the Lord (4:8) and give up his vexation toward God, since his anger will lead only to ruin (5:2). He sees a positive element in suffering, for he affirms that it is chastening from the Almighty (v 17).<\/p>\n<p>Job responds by pointing out that his vexation is warranted in view of the terrible suffering he is enduring (6:1-7). He also complains that Eliphaz is in the wrong in not showing him kindness, likening him to a wadi in the desert that offers no water in the hot, dry season (vv 14-23).<\/p>\n<p>The next comforter, Bildad, is even more heartless than Eliphaz. He, too, repeats the accusation that Job has sinned. His pitiless attitude is evident in his reference to Job’s children, blaming their deaths on probable sin in their lives (8:4).<\/p>\n<p>Bildad, like Eliphaz, appeals to Job to turn to God (8:5), assuring him that God will surely respond (v 6). He pictures Job’s misfortunes as the result of turning from God (vv 11-19) but assures him that God will not reject a blameless man (v 20).<\/p>\n<p>Job’s response to Bildad begins with a poignant question: “How can a person be declared innocent in the eyes of God?” (9:2, <span>nlt<\/span>). This question is followed by an eloquent statement in which Job pictures the magnitude of God’s power as seen in the universe (vv 3-12). Job stands before the mighty God completely helpless to withstand his power. He protests that he cannot contend with such a God, nor protest his innocence before him, for he is too powerful to oppose.<\/p>\n<p>Job also complains that he cannot gain a fair hearing from God because God believes him guilty. The fact that God has punished him with his affliction proves that he does not regard him as innocent (9:14-24). Job continues his response and again questions God’s wisdom in bringing him into existence (10:18-22).<\/p>\n<p>The next to speak is Zophar. He also accuses Job of sin (11:4-6). In an insulting statement he says that God “knows those who are false, and he takes note of all their sins. An empty-headed person won’t become wise any more than a wild donkey can bear human offspring” (vv 11-12, <span>nlt<\/span>).<\/p>\n<p>Job’s anger is kindled by Zophar’s insulting accusations (12:2-3), and he calls on God to withdraw his hand from him and demands that God speak (13:20-28).<\/p>\n<h6>The Second Cycle (15:1–21:34)<\/h6>\n<p>The second cycle of discourses continues in the same pattern as the first. Eliphaz, Bildad, and Zophar continue their accusations, attributing Job’s misfortune to sin in his life. But as the narrative continues, the speakers begin to become more involved in their own assertions, and they no longer answer each other’s arguments as directly as they did in the first series of dialogues.<\/p>\n<h6>The Third Cycle (22:1–31:40)<\/h6>\n<p>In the third series of dialogues only Eliphaz and Bildad speak. The accusations of sin in Job become even more pointed and cruel. Eliphaz says, “It [your suffering] is because of your wickedness! Your guilt has no limit!” (22:5, <span>nlt<\/span>). This third dialogue is unusual in that Job speaks more than he does in the others. While Bildad’s argument extends for only six verses, Job’s reply goes on for six chapters (chs 26–31).<\/p>\n<p>Chapter 31 is an important one. In it Job protests his innocence. It is a chapter in which Job’s sincerity cannot be doubted. He affirms that he has been morally pure (vv 1-4), he has not been deceitful (vv 5-8), he has not been guilty of adultery (vv 9-12), he has concern for others (vv 13-23), he has not trusted in wealth (vv 24-28). He concludes with a general affirmation of his innocence (vv 29-40).<\/p>\n<p>A pattern begins to develop. Job gradually moves away from his friends in the discussion. They become more insistent on sin as the cause of his misfortunes, and Job more firmly asserts his innocence. The writer of the book deftly weaves the account so that the reader can find little that is unorthodox in the statements of the friends. Yet while we may agree with their words, we cannot approve their attitudes. It is true that sin brings punishment, but the friends emphasize only that. The next friend, Elihu, will point out another function of suffering.<\/p>\n<p>We hear the ring of truth in Job’s protestations of innocence. But if we believe Job and also believe the comforters, we have the same dilemma as Job. We do not know where the truth lies. We do not know why Job is suffering.<\/p>\n<h5>The Speech of Elihu (32:1–37:24)<\/h5>\n<p>Elihu is a young man who listens to Job and to his fellow comforters with growing impatience (32:3). He is overly sensitive about his youth (vv 6-22), but when he speaks, he reveals an understanding of suffering that is more mature than that of his companions.<\/p>\n<p>Elihu emphasizes the fact that God speaks in many ways and that suffering is chastening (33:19), which reveals the goodness of God (vv 29-33). While this thought was found in Eliphaz’s first speech (5:17), it is given greater prominence by Elihu, who emphasizes a dimension of suffering that reveals the love of God. But still one feels that the whole answer has not been given. Another dimension follows in the words of God.<\/p>\n<h5>The Voice from the Whirlwind and Job’s Response (38:1–42:6)<\/h5>\n<p>God speaks in this section. He poses one question after another to Job, all having to do with some aspect of the Creation. God asks, “Where were you when I laid the foundations of the earth?” Then, in a note of sarcasm, he adds, “Tell me, if you know so much” (38:4, <span>nlt<\/span>).<\/p>\n<p>God refers to the seas and asks Job who made the ocean basins (38:8-11). He pictures the rising dawn and asks Job, “Have you ever commanded the morning to appear and caused the dawn to rise in the east?” (v 12, <span>nlt<\/span>). Further questions relate to light (vv 19-21), snow (vv 22-24), rain (vv 25-30), the constellations (vv 31-33), storms (vv 34-38), and animals (38:39–39:30). Job is made to realize the vastness of God’s power as revealed in the Creation. Job must have felt rather small and insignificant as he contemplated God’s might.<\/p>\n<p>But the questions are meant to accomplish more than to make Job feel small. They are meant to make him feel ashamed of his presumption as well. The sarcasm in this section is particularly biting, and one can imagine Job sinking deeper into the ash heap with each question. In the section dealing with light (38:19-21, <span>nlt<\/span>), the questions “Where does the light come from, and where does the darkness go? Can you take it to its home? Do you know how to get there?” are followed by “But of course you know all this! For you were born before it was all created, and you are so very experienced!” And in the section dealing with the constellations God asks Job, “Can you hold back the movements of the stars? Are you able to restrain the Pleiades or Orion?” (v 31).<\/p>\n<p>Job has been somewhat brash in his statements to God in the dialogues. He has demanded that God speak to him (13:22), and has accused God of injustice (19:6-7; 24:1; 27:2). Now, as he is reminded of the power of the Almighty, Job begins to recognize his proper place in the universe.<\/p>\n<p>The crucial questions in this long series are those in 40:15–41:34. Here, in an unusual sequence, God draws Job’s attention to behemoth (40:15) and leviathan (41:1). While some scholars see these as mythical figures, it is most probable that these, like the others cited throughout this section, are literary depictions of ordinary animals known for their great size and strength. It is suggested by many scholars that behemoth is the hippopotamus and leviathan the crocodile. The contexts in which these animals are described seem to support this. These references to two powerful animals end the section in which the voice of God speaks from the whirlwind. It is a section filled with suspense. At the end of it, the reader finds that Job has learned his lesson (42:1-3).<\/p>\n<p>There is an important reason for these questions that came to Job with such insistent force. Job has been led to see that he does not control the universe—God does. Job is forced to face the power of God and learn that he is only part of this vast structure that reflects God’s almighty power. By demanding that God speak to him, Job was attempting to control God. By implying that God was unjust, he was making a judgment on God, thus making himself equal, if not superior, to God. God demands that Job face the power displayed in the universe and repeat his petulant words. Job wanted a God he could control; God demands submission. Job wanted a world run his way; God created a world to be run his way. Job had manufactured an illusory God, one who should obey his own whims. By recognizing God’s sovereign control in this world, he is led to see that suffering has a purpose. Job may not recognize that purpose, but it is part of the creation of the Almighty. It is no wonder that Job begins to enter into a settled peace and acknowledge God’s sovereignty (42:5-6).<\/p>\n<p>This section of questions is followed by a poignant response from Job. He confesses God’s might (42:2). He admits that he did not fully understand things too wonderful for him (v 3), and he repents in dust and ashes (v 6).<\/p>\n<h5>The Epilogue (42:7-17)<\/h5>\n<p>The final part of the book begins with a denunciation of Job’s comforters. They are condemned because they did not speak that which was right (42:7). This seemed most unusual, since their words have seemed quite orthodox. Yet, in the final analysis, they did not say what was right because their answer to the problem of suffering was only a partial answer, and because it was partial, it was dangerous. It caricatured God as an austere being who used suffering only to punish sin. It did not allow room for the loving hand of God in suffering, as did Elihu’s answer to the problem.<\/p>\n<p>While Job said some things about God that were harsh, he was not berated. In fact, the text says that Job spoke of God that which was right (42:8). This evidently refers to Job’s concluding words in 42:1-6, where, purified by suffering, he humbly yielded himself to God’s sovereign will.<\/p>\n<p><em>See also<\/em> Job (Person) #2; Wisdom; Wisdom Literature.<\/p>","summary_ro":"JOB, Book of Old Testament book belonging to the scriptural category called the Writings. Preview • Author • Date • Background • Purpose and Theological Teaching • Content Author The question of the authorship of the book of Job is a difficult one. The difficulty is compounded not only by the lack of ascription of authorship to any individual but also by the structure of the book which, according to some scholars, is a composite consisting of several literary works. Some scholars who think th...","summary_en":"JOB, Book of Old Testament book belonging to the scriptural category called the Writings. Preview • Author • Date • Background • Purpose and Theological Teaching • Content Author The question of the authorship of the book of Job is a difficult one. The difficulty is compounded not only by the lack of ascription of authorship to any individual but also by the structure of the book which, according to some scholars, is a composite consisting of several literary works. Some scholars who think th...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48415,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:8","title_en":"Study Note: Iov 4:8","content_ro":"<p><strong>4:8<\/strong> The <em>harvest<\/em> metaphor illustrates the scriptural principle that behavior merits judgment (Prov 22:8; Hos 8:7; Rom 2:9-11; Gal 6:7-8). The New Testament describes the final judgment as a harvest (Matt 13:39). Jesus rejected simplistic attempts to analyze people’s lives by this principle (Luke 13:4; John 9:1-3).<\/p>","content_en":"<p><strong>4:8<\/strong> The <em>harvest<\/em> metaphor illustrates the scriptural principle that behavior merits judgment (Prov 22:8; Hos 8:7; Rom 2:9-11; Gal 6:7-8). The New Testament describes the final judgment as a harvest (Matt 13:39). Jesus rejected simplistic attempts to analyze people’s lives by this principle (Luke 13:4; John 9:1-3).<\/p>","summary_ro":"4:8 The harvest metaphor illustrates the scriptural principle that behavior merits judgment (Prov 22:8; Hos 8:7; Rom 2:9-11; Gal 6:7-8). The New Testament describes the final judgment as a harvest (Matt 13:39). Jesus rejected simplistic attempts to analyze people’s lives by this principle (Luke 13:4; John 9:1-3).","summary_en":"4:8 The harvest metaphor illustrates the scriptural principle that behavior merits judgment (Prov 22:8; Hos 8:7; Rom 2:9-11; Gal 6:7-8). The New Testament describes the final judgment as a harvest (Matt 13:39). Jesus rejected simplistic attempts to analyze people’s lives by this principle (Luke 13:4; John 9:1-3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76041,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:8","title_en":"Study Note: Iov 4:8","content_ro":"<p><strong>4:8<\/strong> The <em>harvest<\/em> metaphor illustrates the scriptural principle that behavior merits judgment (Prov 22:8; Hos 8:7; Rom 2:9-11; Gal 6:7-8). The New Testament describes the final judgment as a harvest (Matt 13:39). Jesus rejected simplistic attempts to analyze people’s lives by this principle (Luke 13:4; John 9:1-3).<\/p>","content_en":"<p><strong>4:8<\/strong> The <em>harvest<\/em> metaphor illustrates the scriptural principle that behavior merits judgment (Prov 22:8; Hos 8:7; Rom 2:9-11; Gal 6:7-8). The New Testament describes the final judgment as a harvest (Matt 13:39). Jesus rejected simplistic attempts to analyze people’s lives by this principle (Luke 13:4; John 9:1-3).<\/p>","summary_ro":"4:8 The harvest metaphor illustrates the scriptural principle that behavior merits judgment (Prov 22:8; Hos 8:7; Rom 2:9-11; Gal 6:7-8). The New Testament describes the final judgment as a harvest (Matt 13:39). Jesus rejected simplistic attempts to analyze people’s lives by this principle (Luke 13:4; John 9:1-3).","summary_en":"4:8 The harvest metaphor illustrates the scriptural principle that behavior merits judgment (Prov 22:8; Hos 8:7; Rom 2:9-11; Gal 6:7-8). The New Testament describes the final judgment as a harvest (Matt 13:39). Jesus rejected simplistic attempts to analyze people’s lives by this principle (Luke 13:4; John 9:1-3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103667,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:8","title_en":"Study Note: Iov 4:8","content_ro":"<p><strong>4:8<\/strong> The <em>harvest<\/em> metaphor illustrates the scriptural principle that behavior merits judgment (Prov 22:8; Hos 8:7; Rom 2:9-11; Gal 6:7-8). The New Testament describes the final judgment as a harvest (Matt 13:39). Jesus rejected simplistic attempts to analyze people’s lives by this principle (Luke 13:4; John 9:1-3).<\/p>","content_en":"<p><strong>4:8<\/strong> The <em>harvest<\/em> metaphor illustrates the scriptural principle that behavior merits judgment (Prov 22:8; Hos 8:7; Rom 2:9-11; Gal 6:7-8). The New Testament describes the final judgment as a harvest (Matt 13:39). Jesus rejected simplistic attempts to analyze people’s lives by this principle (Luke 13:4; John 9:1-3).<\/p>","summary_ro":"4:8 The harvest metaphor illustrates the scriptural principle that behavior merits judgment (Prov 22:8; Hos 8:7; Rom 2:9-11; Gal 6:7-8). The New Testament describes the final judgment as a harvest (Matt 13:39). Jesus rejected simplistic attempts to analyze people’s lives by this principle (Luke 13:4; John 9:1-3).","summary_en":"4:8 The harvest metaphor illustrates the scriptural principle that behavior merits judgment (Prov 22:8; Hos 8:7; Rom 2:9-11; Gal 6:7-8). The New Testament describes the final judgment as a harvest (Matt 13:39). Jesus rejected simplistic attempts to analyze people’s lives by this principle (Luke 13:4; John 9:1-3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131293,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:8","title_en":"Study Note: Iov 4:8","content_ro":"<p><strong>4:8<\/strong> The <em>harvest<\/em> metaphor illustrates the scriptural principle that behavior merits judgment (Prov 22:8; Hos 8:7; Rom 2:9-11; Gal 6:7-8). The New Testament describes the final judgment as a harvest (Matt 13:39). Jesus rejected simplistic attempts to analyze people’s lives by this principle (Luke 13:4; John 9:1-3).<\/p>","content_en":"<p><strong>4:8<\/strong> The <em>harvest<\/em> metaphor illustrates the scriptural principle that behavior merits judgment (Prov 22:8; Hos 8:7; Rom 2:9-11; Gal 6:7-8). The New Testament describes the final judgment as a harvest (Matt 13:39). Jesus rejected simplistic attempts to analyze people’s lives by this principle (Luke 13:4; John 9:1-3).<\/p>","summary_ro":"4:8 The harvest metaphor illustrates the scriptural principle that behavior merits judgment (Prov 22:8; Hos 8:7; Rom 2:9-11; Gal 6:7-8). The New Testament describes the final judgment as a harvest (Matt 13:39). Jesus rejected simplistic attempts to analyze people’s lives by this principle (Luke 13:4; John 9:1-3).","summary_en":"4:8 The harvest metaphor illustrates the scriptural principle that behavior merits judgment (Prov 22:8; Hos 8:7; Rom 2:9-11; Gal 6:7-8). The New Testament describes the final judgment as a harvest (Matt 13:39). Jesus rejected simplistic attempts to analyze people’s lives by this principle (Luke 13:4; John 9:1-3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62435,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Counsel from Others","title_en":"Counsel from Others","content_ro":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","content_en":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","summary_ro":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","summary_en":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90061,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Counsel from Others","title_en":"Counsel from Others","content_ro":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","content_en":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","summary_ro":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","summary_en":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117687,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Counsel from Others","title_en":"Counsel from Others","content_ro":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","content_en":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","summary_ro":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","summary_en":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145313,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Counsel from Others","title_en":"Counsel from Others","content_ro":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","content_en":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","summary_ro":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","summary_en":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":48416,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:9","title_en":"Study Note: Iov 4:9","content_ro":"<p><strong>4:9<\/strong> <em>They vanish in a blast of his anger:<\/em> Eliphaz understood the wind of 1:19 as divine judgment (cp. Isa 40:7; Hos 13:15).<\/p>","content_en":"<p><strong>4:9<\/strong> <em>They vanish in a blast of his anger:<\/em> Eliphaz understood the wind of 1:19 as divine judgment (cp. Isa 40:7; Hos 13:15).<\/p>","summary_ro":"4:9 They vanish in a blast of his anger: Eliphaz understood the wind of 1:19 as divine judgment (cp. Isa 40:7; Hos 13:15).","summary_en":"4:9 They vanish in a blast of his anger: Eliphaz understood the wind of 1:19 as divine judgment (cp. Isa 40:7; Hos 13:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76042,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:9","title_en":"Study Note: Iov 4:9","content_ro":"<p><strong>4:9<\/strong> <em>They vanish in a blast of his anger:<\/em> Eliphaz understood the wind of 1:19 as divine judgment (cp. Isa 40:7; Hos 13:15).<\/p>","content_en":"<p><strong>4:9<\/strong> <em>They vanish in a blast of his anger:<\/em> Eliphaz understood the wind of 1:19 as divine judgment (cp. Isa 40:7; Hos 13:15).<\/p>","summary_ro":"4:9 They vanish in a blast of his anger: Eliphaz understood the wind of 1:19 as divine judgment (cp. Isa 40:7; Hos 13:15).","summary_en":"4:9 They vanish in a blast of his anger: Eliphaz understood the wind of 1:19 as divine judgment (cp. Isa 40:7; Hos 13:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103668,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:9","title_en":"Study Note: Iov 4:9","content_ro":"<p><strong>4:9<\/strong> <em>They vanish in a blast of his anger:<\/em> Eliphaz understood the wind of 1:19 as divine judgment (cp. Isa 40:7; Hos 13:15).<\/p>","content_en":"<p><strong>4:9<\/strong> <em>They vanish in a blast of his anger:<\/em> Eliphaz understood the wind of 1:19 as divine judgment (cp. Isa 40:7; Hos 13:15).<\/p>","summary_ro":"4:9 They vanish in a blast of his anger: Eliphaz understood the wind of 1:19 as divine judgment (cp. Isa 40:7; Hos 13:15).","summary_en":"4:9 They vanish in a blast of his anger: Eliphaz understood the wind of 1:19 as divine judgment (cp. Isa 40:7; Hos 13:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131294,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:9","title_en":"Study Note: Iov 4:9","content_ro":"<p><strong>4:9<\/strong> <em>They vanish in a blast of his anger:<\/em> Eliphaz understood the wind of 1:19 as divine judgment (cp. Isa 40:7; Hos 13:15).<\/p>","content_en":"<p><strong>4:9<\/strong> <em>They vanish in a blast of his anger:<\/em> Eliphaz understood the wind of 1:19 as divine judgment (cp. Isa 40:7; Hos 13:15).<\/p>","summary_ro":"4:9 They vanish in a blast of his anger: Eliphaz understood the wind of 1:19 as divine judgment (cp. Isa 40:7; Hos 13:15).","summary_en":"4:9 They vanish in a blast of his anger: Eliphaz understood the wind of 1:19 as divine judgment (cp. Isa 40:7; Hos 13:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":48417,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:12","title_en":"Study Note: Iov 4:12","content_ro":"<p><strong>4:12-16<\/strong> Eliphaz posed as a prophet, implying that God spoke to him <em>in secret<\/em> (Num 12:6); later God did speak to him, but not to affirm his counsel (Job 42:7).<\/p>","content_en":"<p><strong>4:12-16<\/strong> Eliphaz posed as a prophet, implying that God spoke to him <em>in secret<\/em> (Num 12:6); later God did speak to him, but not to affirm his counsel (Job 42:7).<\/p>","summary_ro":"4:12-16 Eliphaz posed as a prophet, implying that God spoke to him in secret (Num 12:6); later God did speak to him, but not to affirm his counsel (Job 42:7).","summary_en":"4:12-16 Eliphaz posed as a prophet, implying that God spoke to him in secret (Num 12:6); later God did speak to him, but not to affirm his counsel (Job 42:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76043,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:12","title_en":"Study Note: Iov 4:12","content_ro":"<p><strong>4:12-16<\/strong> Eliphaz posed as a prophet, implying that God spoke to him <em>in secret<\/em> (Num 12:6); later God did speak to him, but not to affirm his counsel (Job 42:7).<\/p>","content_en":"<p><strong>4:12-16<\/strong> Eliphaz posed as a prophet, implying that God spoke to him <em>in secret<\/em> (Num 12:6); later God did speak to him, but not to affirm his counsel (Job 42:7).<\/p>","summary_ro":"4:12-16 Eliphaz posed as a prophet, implying that God spoke to him in secret (Num 12:6); later God did speak to him, but not to affirm his counsel (Job 42:7).","summary_en":"4:12-16 Eliphaz posed as a prophet, implying that God spoke to him in secret (Num 12:6); later God did speak to him, but not to affirm his counsel (Job 42:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103669,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:12","title_en":"Study Note: Iov 4:12","content_ro":"<p><strong>4:12-16<\/strong> Eliphaz posed as a prophet, implying that God spoke to him <em>in secret<\/em> (Num 12:6); later God did speak to him, but not to affirm his counsel (Job 42:7).<\/p>","content_en":"<p><strong>4:12-16<\/strong> Eliphaz posed as a prophet, implying that God spoke to him <em>in secret<\/em> (Num 12:6); later God did speak to him, but not to affirm his counsel (Job 42:7).<\/p>","summary_ro":"4:12-16 Eliphaz posed as a prophet, implying that God spoke to him in secret (Num 12:6); later God did speak to him, but not to affirm his counsel (Job 42:7).","summary_en":"4:12-16 Eliphaz posed as a prophet, implying that God spoke to him in secret (Num 12:6); later God did speak to him, but not to affirm his counsel (Job 42:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131295,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:12","title_en":"Study Note: Iov 4:12","content_ro":"<p><strong>4:12-16<\/strong> Eliphaz posed as a prophet, implying that God spoke to him <em>in secret<\/em> (Num 12:6); later God did speak to him, but not to affirm his counsel (Job 42:7).<\/p>","content_en":"<p><strong>4:12-16<\/strong> Eliphaz posed as a prophet, implying that God spoke to him <em>in secret<\/em> (Num 12:6); later God did speak to him, but not to affirm his counsel (Job 42:7).<\/p>","summary_ro":"4:12-16 Eliphaz posed as a prophet, implying that God spoke to him in secret (Num 12:6); later God did speak to him, but not to affirm his counsel (Job 42:7).","summary_en":"4:12-16 Eliphaz posed as a prophet, implying that God spoke to him in secret (Num 12:6); later God did speak to him, but not to affirm his counsel (Job 42:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":35642,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sleep","title_en":"Sleep","content_ro":"<h3>SLEEP<\/h3>\n<p>Sleep is spoken of in three ways in the Bible: (a) to speak of natural sleep, (b) to refer to moral or spiritual inactivity, and (c) to refer to death.<\/p>\n<p class=\"h2\" id=\"NaturalSleep\">Natural Sleep<\/p>\n<p>The sleep that the human body needs is seen as a precious gift of God (Pss 4:8; 127:2). Sleep may be withheld, as God chooses and to serve his purposes (Est 6:1; Dn 6:18). God may also, to fulfill his purposes, give people deep sleep (Gn 2:21; 15:12; 1 Sm 26:12), and during a person’s sleep, God may make his will known by a dream or vision (e.g., Gn 28:11-16; Jb 4:13-17; Mt 1:20-24).<\/p>\n<p>Several statements in the book of Proverbs rebuke the lack of discipline of life shown in the undue love of sleep. For example, one proverb says, “If you love sleep, you will end in poverty. Keep your eyes open, and there will be plenty to eat!” (Prv 20:13, <span>nlt<\/span>; see also 6:9-11; 10:5; 24:32-34).<\/p>\n<p class=\"h2\" id=\"MoralorSpiritualInactivity\">Moral or Spiritual Inactivity<\/p>\n<p>In a figurative way, sleep is used as a symbol of laziness, carelessness, or inactivity. Isaiah 56:10 speaks of those who failed in their responsibility as leaders of God’s people: “They love to lie there, love to sleep, to dream” (<span>tlb<\/span>). In the NT those who are the Lord’s servants are called to watch and to be sure that when their Master comes he will not find them sleeping (Mk 13:35-37; see also Mt 25:1-13; 26:40-46). Likewise, the challenge to maintain spiritual alertness and to refrain from sleep comes in a number of places in the epistles: “Awake, O sleeper, and arise from the dead, and Christ shall give you light” (Eph 5:14, <span>rsv<\/span>); “So be on your guard, not asleep like the others. Watch for his return and stay sober” (1 Thes 5:6, <span>tlb<\/span>).<\/p>\n<p class=\"h2\" id=\"Death\">Death<\/p>\n<p>Very frequently, the Bible speaks of death as sleep. Commonly in the OT, when a person dies, he is said to go to sleep with his fathers (e.g., Dt 31:16; 2 Sm 7:12). Jesus spoke of death as sleep (Mt 9:24; Jn 11:11). So did the apostle Paul (1 Cor 11:30; 15:20, 51; 1 Thes 4:13-14). In some of these references, it would seem that it is the temporary nature of death that is the reason why it is spoken of as sleep. Even in Daniel 12:2 it is said that death is a sleep, until the dead “rise up, some to everlasting life and some to shame and everlasting contempt” (<span>tlb<\/span>). This is made more specific in many passages in the NT. When, however, we consider the full teaching of the Bible on the meaning of death for the Christian, we need to give full weight to such passages as Luke 23:43, 2 Corinthians 5:8, and Philippians 1:23, and especially 1 Thessalonians 5:13-14. In the first of these Jesus says to the dying thief on the cross, “Today you will be with me in paradise,” and in the second Paul speaks of death for him as going to “be with Christ.”<\/p>","content_en":"<h3>SLEEP<\/h3>\n<p>Sleep is spoken of in three ways in the Bible: (a) to speak of natural sleep, (b) to refer to moral or spiritual inactivity, and (c) to refer to death.<\/p>\n<p class=\"h2\" id=\"NaturalSleep\">Natural Sleep<\/p>\n<p>The sleep that the human body needs is seen as a precious gift of God (Pss 4:8; 127:2). Sleep may be withheld, as God chooses and to serve his purposes (Est 6:1; Dn 6:18). God may also, to fulfill his purposes, give people deep sleep (Gn 2:21; 15:12; 1 Sm 26:12), and during a person’s sleep, God may make his will known by a dream or vision (e.g., Gn 28:11-16; Jb 4:13-17; Mt 1:20-24).<\/p>\n<p>Several statements in the book of Proverbs rebuke the lack of discipline of life shown in the undue love of sleep. For example, one proverb says, “If you love sleep, you will end in poverty. Keep your eyes open, and there will be plenty to eat!” (Prv 20:13, <span>nlt<\/span>; see also 6:9-11; 10:5; 24:32-34).<\/p>\n<p class=\"h2\" id=\"MoralorSpiritualInactivity\">Moral or Spiritual Inactivity<\/p>\n<p>In a figurative way, sleep is used as a symbol of laziness, carelessness, or inactivity. Isaiah 56:10 speaks of those who failed in their responsibility as leaders of God’s people: “They love to lie there, love to sleep, to dream” (<span>tlb<\/span>). In the NT those who are the Lord’s servants are called to watch and to be sure that when their Master comes he will not find them sleeping (Mk 13:35-37; see also Mt 25:1-13; 26:40-46). Likewise, the challenge to maintain spiritual alertness and to refrain from sleep comes in a number of places in the epistles: “Awake, O sleeper, and arise from the dead, and Christ shall give you light” (Eph 5:14, <span>rsv<\/span>); “So be on your guard, not asleep like the others. Watch for his return and stay sober” (1 Thes 5:6, <span>tlb<\/span>).<\/p>\n<p class=\"h2\" id=\"Death\">Death<\/p>\n<p>Very frequently, the Bible speaks of death as sleep. Commonly in the OT, when a person dies, he is said to go to sleep with his fathers (e.g., Dt 31:16; 2 Sm 7:12). Jesus spoke of death as sleep (Mt 9:24; Jn 11:11). So did the apostle Paul (1 Cor 11:30; 15:20, 51; 1 Thes 4:13-14). In some of these references, it would seem that it is the temporary nature of death that is the reason why it is spoken of as sleep. Even in Daniel 12:2 it is said that death is a sleep, until the dead “rise up, some to everlasting life and some to shame and everlasting contempt” (<span>tlb<\/span>). This is made more specific in many passages in the NT. When, however, we consider the full teaching of the Bible on the meaning of death for the Christian, we need to give full weight to such passages as Luke 23:43, 2 Corinthians 5:8, and Philippians 1:23, and especially 1 Thessalonians 5:13-14. In the first of these Jesus says to the dying thief on the cross, “Today you will be with me in paradise,” and in the second Paul speaks of death for him as going to “be with Christ.”<\/p>","summary_ro":"SLEEP Sleep is spoken of in three ways in the Bible: (a) to speak of natural sleep, (b) to refer to moral or spiritual inactivity, and (c) to refer to death. Natural Sleep The sleep that the human body needs is seen as a precious gift of God (Pss 4:8; 127:2). Sleep may be withheld, as God chooses and to serve his purposes (Est 6:1; Dn 6:18). God may also, to fulfill his purposes, give people deep sleep (Gn 2:21; 15:12; 1 Sm 26:12), and during a person’s sleep, God may make his will known by a...","summary_en":"SLEEP Sleep is spoken of in three ways in the Bible: (a) to speak of natural sleep, (b) to refer to moral or spiritual inactivity, and (c) to refer to death. Natural Sleep The sleep that the human body needs is seen as a precious gift of God (Pss 4:8; 127:2). Sleep may be withheld, as God chooses and to serve his purposes (Est 6:1; Dn 6:18). God may also, to fulfill his purposes, give people deep sleep (Gn 2:21; 15:12; 1 Sm 26:12), and during a person’s sleep, God may make his will known by a...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":48418,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:13","title_en":"Study Note: Iov 4:13","content_ro":"<p><strong>4:13<\/strong> Eliphaz probably referred to the God-induced <em>sleep<\/em> associated with prophetic vision (33:15; Gen 15:12; Num 12:6; Isa 29:10).<\/p>","content_en":"<p><strong>4:13<\/strong> Eliphaz probably referred to the God-induced <em>sleep<\/em> associated with prophetic vision (33:15; Gen 15:12; Num 12:6; Isa 29:10).<\/p>","summary_ro":"4:13 Eliphaz probably referred to the God-induced sleep associated with prophetic vision (33:15; Gen 15:12; Num 12:6; Isa 29:10).","summary_en":"4:13 Eliphaz probably referred to the God-induced sleep associated with prophetic vision (33:15; Gen 15:12; Num 12:6; Isa 29:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76044,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:13","title_en":"Study Note: Iov 4:13","content_ro":"<p><strong>4:13<\/strong> Eliphaz probably referred to the God-induced <em>sleep<\/em> associated with prophetic vision (33:15; Gen 15:12; Num 12:6; Isa 29:10).<\/p>","content_en":"<p><strong>4:13<\/strong> Eliphaz probably referred to the God-induced <em>sleep<\/em> associated with prophetic vision (33:15; Gen 15:12; Num 12:6; Isa 29:10).<\/p>","summary_ro":"4:13 Eliphaz probably referred to the God-induced sleep associated with prophetic vision (33:15; Gen 15:12; Num 12:6; Isa 29:10).","summary_en":"4:13 Eliphaz probably referred to the God-induced sleep associated with prophetic vision (33:15; Gen 15:12; Num 12:6; Isa 29:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103670,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:13","title_en":"Study Note: Iov 4:13","content_ro":"<p><strong>4:13<\/strong> Eliphaz probably referred to the God-induced <em>sleep<\/em> associated with prophetic vision (33:15; Gen 15:12; Num 12:6; Isa 29:10).<\/p>","content_en":"<p><strong>4:13<\/strong> Eliphaz probably referred to the God-induced <em>sleep<\/em> associated with prophetic vision (33:15; Gen 15:12; Num 12:6; Isa 29:10).<\/p>","summary_ro":"4:13 Eliphaz probably referred to the God-induced sleep associated with prophetic vision (33:15; Gen 15:12; Num 12:6; Isa 29:10).","summary_en":"4:13 Eliphaz probably referred to the God-induced sleep associated with prophetic vision (33:15; Gen 15:12; Num 12:6; Isa 29:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131296,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:13","title_en":"Study Note: Iov 4:13","content_ro":"<p><strong>4:13<\/strong> Eliphaz probably referred to the God-induced <em>sleep<\/em> associated with prophetic vision (33:15; Gen 15:12; Num 12:6; Isa 29:10).<\/p>","content_en":"<p><strong>4:13<\/strong> Eliphaz probably referred to the God-induced <em>sleep<\/em> associated with prophetic vision (33:15; Gen 15:12; Num 12:6; Isa 29:10).<\/p>","summary_ro":"4:13 Eliphaz probably referred to the God-induced sleep associated with prophetic vision (33:15; Gen 15:12; Num 12:6; Isa 29:10).","summary_en":"4:13 Eliphaz probably referred to the God-induced sleep associated with prophetic vision (33:15; Gen 15:12; Num 12:6; Isa 29:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":48419,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:14","title_en":"Study Note: Iov 4:14","content_ro":"<p><strong>4:14<\/strong> <em>Fear<\/em> is common in God’s presence (Gen 15:12; Dan 8:17-18; 10:8-10), but God tells his people not to be afraid (Gen 15:1; 26:24; Isa 40:9; 44:8). • Eliphaz’s <em>bones trembled<\/em> like those of a prophet with terrible news to deliver (Jer 23:9; Hab 3:16).<\/p>","content_en":"<p><strong>4:14<\/strong> <em>Fear<\/em> is common in God’s presence (Gen 15:12; Dan 8:17-18; 10:8-10), but God tells his people not to be afraid (Gen 15:1; 26:24; Isa 40:9; 44:8). • Eliphaz’s <em>bones trembled<\/em> like those of a prophet with terrible news to deliver (Jer 23:9; Hab 3:16).<\/p>","summary_ro":"4:14 Fear is common in God’s presence (Gen 15:12; Dan 8:17-18; 10:8-10), but God tells his people not to be afraid (Gen 15:1; 26:24; Isa 40:9; 44:8). • Eliphaz’s bones trembled like those of a prophet with terrible news to deliver (Jer 23:9; Hab 3:16).","summary_en":"4:14 Fear is common in God’s presence (Gen 15:12; Dan 8:17-18; 10:8-10), but God tells his people not to be afraid (Gen 15:1; 26:24; Isa 40:9; 44:8). • Eliphaz’s bones trembled like those of a prophet with terrible news to deliver (Jer 23:9; Hab 3:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76045,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:14","title_en":"Study Note: Iov 4:14","content_ro":"<p><strong>4:14<\/strong> <em>Fear<\/em> is common in God’s presence (Gen 15:12; Dan 8:17-18; 10:8-10), but God tells his people not to be afraid (Gen 15:1; 26:24; Isa 40:9; 44:8). • Eliphaz’s <em>bones trembled<\/em> like those of a prophet with terrible news to deliver (Jer 23:9; Hab 3:16).<\/p>","content_en":"<p><strong>4:14<\/strong> <em>Fear<\/em> is common in God’s presence (Gen 15:12; Dan 8:17-18; 10:8-10), but God tells his people not to be afraid (Gen 15:1; 26:24; Isa 40:9; 44:8). • Eliphaz’s <em>bones trembled<\/em> like those of a prophet with terrible news to deliver (Jer 23:9; Hab 3:16).<\/p>","summary_ro":"4:14 Fear is common in God’s presence (Gen 15:12; Dan 8:17-18; 10:8-10), but God tells his people not to be afraid (Gen 15:1; 26:24; Isa 40:9; 44:8). • Eliphaz’s bones trembled like those of a prophet with terrible news to deliver (Jer 23:9; Hab 3:16).","summary_en":"4:14 Fear is common in God’s presence (Gen 15:12; Dan 8:17-18; 10:8-10), but God tells his people not to be afraid (Gen 15:1; 26:24; Isa 40:9; 44:8). • Eliphaz’s bones trembled like those of a prophet with terrible news to deliver (Jer 23:9; Hab 3:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103671,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:14","title_en":"Study Note: Iov 4:14","content_ro":"<p><strong>4:14<\/strong> <em>Fear<\/em> is common in God’s presence (Gen 15:12; Dan 8:17-18; 10:8-10), but God tells his people not to be afraid (Gen 15:1; 26:24; Isa 40:9; 44:8). • Eliphaz’s <em>bones trembled<\/em> like those of a prophet with terrible news to deliver (Jer 23:9; Hab 3:16).<\/p>","content_en":"<p><strong>4:14<\/strong> <em>Fear<\/em> is common in God’s presence (Gen 15:12; Dan 8:17-18; 10:8-10), but God tells his people not to be afraid (Gen 15:1; 26:24; Isa 40:9; 44:8). • Eliphaz’s <em>bones trembled<\/em> like those of a prophet with terrible news to deliver (Jer 23:9; Hab 3:16).<\/p>","summary_ro":"4:14 Fear is common in God’s presence (Gen 15:12; Dan 8:17-18; 10:8-10), but God tells his people not to be afraid (Gen 15:1; 26:24; Isa 40:9; 44:8). • Eliphaz’s bones trembled like those of a prophet with terrible news to deliver (Jer 23:9; Hab 3:16).","summary_en":"4:14 Fear is common in God’s presence (Gen 15:12; Dan 8:17-18; 10:8-10), but God tells his people not to be afraid (Gen 15:1; 26:24; Isa 40:9; 44:8). • Eliphaz’s bones trembled like those of a prophet with terrible news to deliver (Jer 23:9; Hab 3:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131297,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:14","title_en":"Study Note: Iov 4:14","content_ro":"<p><strong>4:14<\/strong> <em>Fear<\/em> is common in God’s presence (Gen 15:12; Dan 8:17-18; 10:8-10), but God tells his people not to be afraid (Gen 15:1; 26:24; Isa 40:9; 44:8). • Eliphaz’s <em>bones trembled<\/em> like those of a prophet with terrible news to deliver (Jer 23:9; Hab 3:16).<\/p>","content_en":"<p><strong>4:14<\/strong> <em>Fear<\/em> is common in God’s presence (Gen 15:12; Dan 8:17-18; 10:8-10), but God tells his people not to be afraid (Gen 15:1; 26:24; Isa 40:9; 44:8). • Eliphaz’s <em>bones trembled<\/em> like those of a prophet with terrible news to deliver (Jer 23:9; Hab 3:16).<\/p>","summary_ro":"4:14 Fear is common in God’s presence (Gen 15:12; Dan 8:17-18; 10:8-10), but God tells his people not to be afraid (Gen 15:1; 26:24; Isa 40:9; 44:8). • Eliphaz’s bones trembled like those of a prophet with terrible news to deliver (Jer 23:9; Hab 3:16).","summary_en":"4:14 Fear is common in God’s presence (Gen 15:12; Dan 8:17-18; 10:8-10), but God tells his people not to be afraid (Gen 15:1; 26:24; Isa 40:9; 44:8). • Eliphaz’s bones trembled like those of a prophet with terrible news to deliver (Jer 23:9; Hab 3:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":48420,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:15","title_en":"Study Note: Iov 4:15","content_ro":"<p><strong>4:15<\/strong> <em>A spirit<\/em> (or <em>wind<\/em>) <em>swept past my face:<\/em> Wind is a physical display of God’s powerful presence (38:1; Nah 1:3; Acts 2:2; cp. 1 Kgs 19:11).<\/p>","content_en":"<p><strong>4:15<\/strong> <em>A spirit<\/em> (or <em>wind<\/em>) <em>swept past my face:<\/em> Wind is a physical display of God’s powerful presence (38:1; Nah 1:3; Acts 2:2; cp. 1 Kgs 19:11).<\/p>","summary_ro":"4:15 A spirit (or wind) swept past my face: Wind is a physical display of God’s powerful presence (38:1; Nah 1:3; Acts 2:2; cp. 1 Kgs 19:11).","summary_en":"4:15 A spirit (or wind) swept past my face: Wind is a physical display of God’s powerful presence (38:1; Nah 1:3; Acts 2:2; cp. 1 Kgs 19:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76046,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:15","title_en":"Study Note: Iov 4:15","content_ro":"<p><strong>4:15<\/strong> <em>A spirit<\/em> (or <em>wind<\/em>) <em>swept past my face:<\/em> Wind is a physical display of God’s powerful presence (38:1; Nah 1:3; Acts 2:2; cp. 1 Kgs 19:11).<\/p>","content_en":"<p><strong>4:15<\/strong> <em>A spirit<\/em> (or <em>wind<\/em>) <em>swept past my face:<\/em> Wind is a physical display of God’s powerful presence (38:1; Nah 1:3; Acts 2:2; cp. 1 Kgs 19:11).<\/p>","summary_ro":"4:15 A spirit (or wind) swept past my face: Wind is a physical display of God’s powerful presence (38:1; Nah 1:3; Acts 2:2; cp. 1 Kgs 19:11).","summary_en":"4:15 A spirit (or wind) swept past my face: Wind is a physical display of God’s powerful presence (38:1; Nah 1:3; Acts 2:2; cp. 1 Kgs 19:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103672,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:15","title_en":"Study Note: Iov 4:15","content_ro":"<p><strong>4:15<\/strong> <em>A spirit<\/em> (or <em>wind<\/em>) <em>swept past my face:<\/em> Wind is a physical display of God’s powerful presence (38:1; Nah 1:3; Acts 2:2; cp. 1 Kgs 19:11).<\/p>","content_en":"<p><strong>4:15<\/strong> <em>A spirit<\/em> (or <em>wind<\/em>) <em>swept past my face:<\/em> Wind is a physical display of God’s powerful presence (38:1; Nah 1:3; Acts 2:2; cp. 1 Kgs 19:11).<\/p>","summary_ro":"4:15 A spirit (or wind) swept past my face: Wind is a physical display of God’s powerful presence (38:1; Nah 1:3; Acts 2:2; cp. 1 Kgs 19:11).","summary_en":"4:15 A spirit (or wind) swept past my face: Wind is a physical display of God’s powerful presence (38:1; Nah 1:3; Acts 2:2; cp. 1 Kgs 19:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131298,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:15","title_en":"Study Note: Iov 4:15","content_ro":"<p><strong>4:15<\/strong> <em>A spirit<\/em> (or <em>wind<\/em>) <em>swept past my face:<\/em> Wind is a physical display of God’s powerful presence (38:1; Nah 1:3; Acts 2:2; cp. 1 Kgs 19:11).<\/p>","content_en":"<p><strong>4:15<\/strong> <em>A spirit<\/em> (or <em>wind<\/em>) <em>swept past my face:<\/em> Wind is a physical display of God’s powerful presence (38:1; Nah 1:3; Acts 2:2; cp. 1 Kgs 19:11).<\/p>","summary_ro":"4:15 A spirit (or wind) swept past my face: Wind is a physical display of God’s powerful presence (38:1; Nah 1:3; Acts 2:2; cp. 1 Kgs 19:11).","summary_en":"4:15 A spirit (or wind) swept past my face: Wind is a physical display of God’s powerful presence (38:1; Nah 1:3; Acts 2:2; cp. 1 Kgs 19:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":48421,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:17","title_en":"Study Note: Iov 4:17","content_ro":"<p><strong>4:17<\/strong> As the characters in the book repeatedly acknowledge, no one is truly <em>innocent<\/em> or <em>pure<\/em> (see 9:2; 15:14; 25:4; 35:7) because all are depraved (Pss 14:3; 53:3; Rom 3:10-11). Eliphaz used these terms to mean that human beings are sinful creatures and God is the sinless Creator. Job and God used them to mean that Job had faithfully carried out the duties inherent in his relationship with God. Job and Eliphaz never agreed on the meaning of these terms. Later, God said that Eliphaz had spoken inaccurately (Job 42:7).<\/p>","content_en":"<p><strong>4:17<\/strong> As the characters in the book repeatedly acknowledge, no one is truly <em>innocent<\/em> or <em>pure<\/em> (see 9:2; 15:14; 25:4; 35:7) because all are depraved (Pss 14:3; 53:3; Rom 3:10-11). Eliphaz used these terms to mean that human beings are sinful creatures and God is the sinless Creator. Job and God used them to mean that Job had faithfully carried out the duties inherent in his relationship with God. Job and Eliphaz never agreed on the meaning of these terms. Later, God said that Eliphaz had spoken inaccurately (Job 42:7).<\/p>","summary_ro":"4:17 As the characters in the book repeatedly acknowledge, no one is truly innocent or pure (see 9:2; 15:14; 25:4; 35:7) because all are depraved (Pss 14:3; 53:3; Rom 3:10-11). Eliphaz used these terms to mean that human beings are sinful creatures and God is the sinless Creator. Job and God used them to mean that Job had faithfully carried out the duties inherent in his relationship with God. Job and Eliphaz never agreed on the meaning of these terms. Later, God said that Eliphaz had spoken ...","summary_en":"4:17 As the characters in the book repeatedly acknowledge, no one is truly innocent or pure (see 9:2; 15:14; 25:4; 35:7) because all are depraved (Pss 14:3; 53:3; Rom 3:10-11). Eliphaz used these terms to mean that human beings are sinful creatures and God is the sinless Creator. Job and God used them to mean that Job had faithfully carried out the duties inherent in his relationship with God. Job and Eliphaz never agreed on the meaning of these terms. Later, God said that Eliphaz had spoken ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76047,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:17","title_en":"Study Note: Iov 4:17","content_ro":"<p><strong>4:17<\/strong> As the characters in the book repeatedly acknowledge, no one is truly <em>innocent<\/em> or <em>pure<\/em> (see 9:2; 15:14; 25:4; 35:7) because all are depraved (Pss 14:3; 53:3; Rom 3:10-11). Eliphaz used these terms to mean that human beings are sinful creatures and God is the sinless Creator. Job and God used them to mean that Job had faithfully carried out the duties inherent in his relationship with God. Job and Eliphaz never agreed on the meaning of these terms. Later, God said that Eliphaz had spoken inaccurately (Job 42:7).<\/p>","content_en":"<p><strong>4:17<\/strong> As the characters in the book repeatedly acknowledge, no one is truly <em>innocent<\/em> or <em>pure<\/em> (see 9:2; 15:14; 25:4; 35:7) because all are depraved (Pss 14:3; 53:3; Rom 3:10-11). Eliphaz used these terms to mean that human beings are sinful creatures and God is the sinless Creator. Job and God used them to mean that Job had faithfully carried out the duties inherent in his relationship with God. Job and Eliphaz never agreed on the meaning of these terms. Later, God said that Eliphaz had spoken inaccurately (Job 42:7).<\/p>","summary_ro":"4:17 As the characters in the book repeatedly acknowledge, no one is truly innocent or pure (see 9:2; 15:14; 25:4; 35:7) because all are depraved (Pss 14:3; 53:3; Rom 3:10-11). Eliphaz used these terms to mean that human beings are sinful creatures and God is the sinless Creator. Job and God used them to mean that Job had faithfully carried out the duties inherent in his relationship with God. Job and Eliphaz never agreed on the meaning of these terms. Later, God said that Eliphaz had spoken ...","summary_en":"4:17 As the characters in the book repeatedly acknowledge, no one is truly innocent or pure (see 9:2; 15:14; 25:4; 35:7) because all are depraved (Pss 14:3; 53:3; Rom 3:10-11). Eliphaz used these terms to mean that human beings are sinful creatures and God is the sinless Creator. Job and God used them to mean that Job had faithfully carried out the duties inherent in his relationship with God. Job and Eliphaz never agreed on the meaning of these terms. Later, God said that Eliphaz had spoken ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103673,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:17","title_en":"Study Note: Iov 4:17","content_ro":"<p><strong>4:17<\/strong> As the characters in the book repeatedly acknowledge, no one is truly <em>innocent<\/em> or <em>pure<\/em> (see 9:2; 15:14; 25:4; 35:7) because all are depraved (Pss 14:3; 53:3; Rom 3:10-11). Eliphaz used these terms to mean that human beings are sinful creatures and God is the sinless Creator. Job and God used them to mean that Job had faithfully carried out the duties inherent in his relationship with God. Job and Eliphaz never agreed on the meaning of these terms. Later, God said that Eliphaz had spoken inaccurately (Job 42:7).<\/p>","content_en":"<p><strong>4:17<\/strong> As the characters in the book repeatedly acknowledge, no one is truly <em>innocent<\/em> or <em>pure<\/em> (see 9:2; 15:14; 25:4; 35:7) because all are depraved (Pss 14:3; 53:3; Rom 3:10-11). Eliphaz used these terms to mean that human beings are sinful creatures and God is the sinless Creator. Job and God used them to mean that Job had faithfully carried out the duties inherent in his relationship with God. Job and Eliphaz never agreed on the meaning of these terms. Later, God said that Eliphaz had spoken inaccurately (Job 42:7).<\/p>","summary_ro":"4:17 As the characters in the book repeatedly acknowledge, no one is truly innocent or pure (see 9:2; 15:14; 25:4; 35:7) because all are depraved (Pss 14:3; 53:3; Rom 3:10-11). Eliphaz used these terms to mean that human beings are sinful creatures and God is the sinless Creator. Job and God used them to mean that Job had faithfully carried out the duties inherent in his relationship with God. Job and Eliphaz never agreed on the meaning of these terms. Later, God said that Eliphaz had spoken ...","summary_en":"4:17 As the characters in the book repeatedly acknowledge, no one is truly innocent or pure (see 9:2; 15:14; 25:4; 35:7) because all are depraved (Pss 14:3; 53:3; Rom 3:10-11). Eliphaz used these terms to mean that human beings are sinful creatures and God is the sinless Creator. Job and God used them to mean that Job had faithfully carried out the duties inherent in his relationship with God. Job and Eliphaz never agreed on the meaning of these terms. Later, God said that Eliphaz had spoken ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131299,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:17","title_en":"Study Note: Iov 4:17","content_ro":"<p><strong>4:17<\/strong> As the characters in the book repeatedly acknowledge, no one is truly <em>innocent<\/em> or <em>pure<\/em> (see 9:2; 15:14; 25:4; 35:7) because all are depraved (Pss 14:3; 53:3; Rom 3:10-11). Eliphaz used these terms to mean that human beings are sinful creatures and God is the sinless Creator. Job and God used them to mean that Job had faithfully carried out the duties inherent in his relationship with God. Job and Eliphaz never agreed on the meaning of these terms. Later, God said that Eliphaz had spoken inaccurately (Job 42:7).<\/p>","content_en":"<p><strong>4:17<\/strong> As the characters in the book repeatedly acknowledge, no one is truly <em>innocent<\/em> or <em>pure<\/em> (see 9:2; 15:14; 25:4; 35:7) because all are depraved (Pss 14:3; 53:3; Rom 3:10-11). Eliphaz used these terms to mean that human beings are sinful creatures and God is the sinless Creator. Job and God used them to mean that Job had faithfully carried out the duties inherent in his relationship with God. Job and Eliphaz never agreed on the meaning of these terms. Later, God said that Eliphaz had spoken inaccurately (Job 42:7).<\/p>","summary_ro":"4:17 As the characters in the book repeatedly acknowledge, no one is truly innocent or pure (see 9:2; 15:14; 25:4; 35:7) because all are depraved (Pss 14:3; 53:3; Rom 3:10-11). Eliphaz used these terms to mean that human beings are sinful creatures and God is the sinless Creator. Job and God used them to mean that Job had faithfully carried out the duties inherent in his relationship with God. Job and Eliphaz never agreed on the meaning of these terms. Later, God said that Eliphaz had spoken ...","summary_en":"4:17 As the characters in the book repeatedly acknowledge, no one is truly innocent or pure (see 9:2; 15:14; 25:4; 35:7) because all are depraved (Pss 14:3; 53:3; Rom 3:10-11). Eliphaz used these terms to mean that human beings are sinful creatures and God is the sinless Creator. Job and God used them to mean that Job had faithfully carried out the duties inherent in his relationship with God. Job and Eliphaz never agreed on the meaning of these terms. Later, God said that Eliphaz had spoken ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59733,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Fall","title_en":"The Fall","content_ro":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","content_en":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","summary_ro":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","summary_en":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62514,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87359,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Fall","title_en":"The Fall","content_ro":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","content_en":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","summary_ro":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","summary_en":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90140,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114985,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Fall","title_en":"The Fall","content_ro":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","content_en":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","summary_ro":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","summary_en":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117766,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142611,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Fall","title_en":"The Fall","content_ro":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","content_en":"<h3>The Fall<\/h3>\n<p>Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death.<\/p>\n<p>Consequently, all humans are “fallen”—born in sin, predisposed to sin (Gen 8:21; Job 4:17-21; Pss 51:5; 103:10; 143:2; Prov 20:9), and awaiting death. When the first man and woman ate the fruit in disobedience to God, they forfeited their own innocence and that of their children, the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). The expression “original sin” denotes sin’s complete, universal infiltration into individual lives and human society as a result of human rebellion. As people yield to their inherited predisposition to sin, they become responsible for their own wrongdoing (Eccl 7:20; Rom 3:23).<\/p>\n<p>The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote (1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin available to all (John 3:16; Rom 1:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 3:1-19; 8:21; Exod 34:7; Job 4:17-21; Ps 51:5; Prov 22:15; Ezek 36:16-36; John 8:1-11; Rom 1:18–3:20; 5:12-21; 1 Cor 15:21-22; Gal 3:22; 5:17-24; Eph 2:1-10; 1 Jn 3:14<\/p>","summary_ro":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","summary_en":"The Fall Genesis 3 describes how human moral innocence collapsed through rebellion. What God declared as “very good” (Gen 1:31) was no longer completely so. Man and woman ate the fruit that promised knowledge of good and evil, thus breaking God’s command (2:16-17) and attempting to become like God (see 3:5). In doing so, they fell from their sinless state. Alienated from God, one another, and creation, they also became subject to death. Consequently, all humans are “fallen”—born in sin, predi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145392,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":48422,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:18","title_en":"Study Note: Iov 4:18","content_ro":"<p><strong>4:18-21<\/strong> The concept that <em>God does not trust his own angels<\/em> and that he <em>charged his messengers with foolishness<\/em> is otherwise unknown (but see Gen 6:1-4).<\/p>","content_en":"<p><strong>4:18-21<\/strong> The concept that <em>God does not trust his own angels<\/em> and that he <em>charged his messengers with foolishness<\/em> is otherwise unknown (but see Gen 6:1-4).<\/p>","summary_ro":"4:18-21 The concept that God does not trust his own angels and that he charged his messengers with foolishness is otherwise unknown (but see Gen 6:1-4).","summary_en":"4:18-21 The concept that God does not trust his own angels and that he charged his messengers with foolishness is otherwise unknown (but see Gen 6:1-4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76048,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:18","title_en":"Study Note: Iov 4:18","content_ro":"<p><strong>4:18-21<\/strong> The concept that <em>God does not trust his own angels<\/em> and that he <em>charged his messengers with foolishness<\/em> is otherwise unknown (but see Gen 6:1-4).<\/p>","content_en":"<p><strong>4:18-21<\/strong> The concept that <em>God does not trust his own angels<\/em> and that he <em>charged his messengers with foolishness<\/em> is otherwise unknown (but see Gen 6:1-4).<\/p>","summary_ro":"4:18-21 The concept that God does not trust his own angels and that he charged his messengers with foolishness is otherwise unknown (but see Gen 6:1-4).","summary_en":"4:18-21 The concept that God does not trust his own angels and that he charged his messengers with foolishness is otherwise unknown (but see Gen 6:1-4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103674,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:18","title_en":"Study Note: Iov 4:18","content_ro":"<p><strong>4:18-21<\/strong> The concept that <em>God does not trust his own angels<\/em> and that he <em>charged his messengers with foolishness<\/em> is otherwise unknown (but see Gen 6:1-4).<\/p>","content_en":"<p><strong>4:18-21<\/strong> The concept that <em>God does not trust his own angels<\/em> and that he <em>charged his messengers with foolishness<\/em> is otherwise unknown (but see Gen 6:1-4).<\/p>","summary_ro":"4:18-21 The concept that God does not trust his own angels and that he charged his messengers with foolishness is otherwise unknown (but see Gen 6:1-4).","summary_en":"4:18-21 The concept that God does not trust his own angels and that he charged his messengers with foolishness is otherwise unknown (but see Gen 6:1-4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131300,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:18","title_en":"Study Note: Iov 4:18","content_ro":"<p><strong>4:18-21<\/strong> The concept that <em>God does not trust his own angels<\/em> and that he <em>charged his messengers with foolishness<\/em> is otherwise unknown (but see Gen 6:1-4).<\/p>","content_en":"<p><strong>4:18-21<\/strong> The concept that <em>God does not trust his own angels<\/em> and that he <em>charged his messengers with foolishness<\/em> is otherwise unknown (but see Gen 6:1-4).<\/p>","summary_ro":"4:18-21 The concept that God does not trust his own angels and that he charged his messengers with foolishness is otherwise unknown (but see Gen 6:1-4).","summary_en":"4:18-21 The concept that God does not trust his own angels and that he charged his messengers with foolishness is otherwise unknown (but see Gen 6:1-4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":2033,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Animals","title_en":"Animals","content_ro":"<h3>ANIMALS<\/h3>\n<p>In biblical usage, all members of the animal kingdom. Animals are mentioned throughout the Bible from Genesis to Revelation. Animals figured in many important biblical events, including the Creation, the fall of man, the Flood, the ten plagues in Egypt, the Hebrew worship system, and the life of Jesus Christ. The people of both OT and NT times lived close to the land and were well acquainted with various animals so that the scriptural writers and Jesus himself frequently used animals as object lessons.<\/p>\n<p>The biblical approach to classification of animals is somewhat different from the system of classification used by biologists today. The present system of classification, which traces back to Carolus Linnaeus (an 18th-century Swedish botanist), is based on structure, both internal and external. The biblical basis of classification is habitat. Thus Genesis 1 speaks of aquatic organisms (v 20); aerial organisms (v 21); animals that crawl on the ground (v 24); cattle or domesticated animals (animals that live in association with humans) (v 24); and wild animals (v 24). The same system of classification is followed in Leviticus 11 and throughout Scripture.<\/p>\n<p>Because of the divergence between systems of classification, the various animals of the Bible will be listed here in alphabetical order—including reptiles, fish, and even invertebrates such as insects, spiders, worms, and sponges. Birds are discussed in a separate article.<\/p>\n<p>Preview<\/p>\n<p>• Adder<\/p>\n<p>• Ant<\/p>\n<p>• Antelope<\/p>\n<p>• Ape<\/p>\n<p>• Asp<\/p>\n<p>• Ass<\/p>\n<p>• Badger<\/p>\n<p>• Bat<\/p>\n<p>• Bear<\/p>\n<p>• Bee<\/p>\n<p>• Behemoth<\/p>\n<p>• Camel<\/p>\n<p>• Caterpillar<\/p>\n<p>• Cattle<\/p>\n<p>• Chameleon<\/p>\n<p>• Coral<\/p>\n<p>• Cricket<\/p>\n<p>• Crocodile<\/p>\n<p>• Deer<\/p>\n<p>• Dog<\/p>\n<p>• Donkey<\/p>\n<p>• Dragon<\/p>\n<p>• Fish<\/p>\n<p>• Flea<\/p>\n<p>• Fly<\/p>\n<p>• Fox<\/p>\n<p>• Frog<\/p>\n<p>• Gazelle<\/p>\n<p>• Gecko<\/p>\n<p>• Gnat<\/p>\n<p>• Goat<\/p>\n<p>• Grasshopper<\/p>\n<p>• Hare<\/p>\n<p>• Hippopotamus<\/p>\n<p>• Horse<\/p>\n<p>• Hyena<\/p>\n<p>• Jackal<\/p>\n<p>• Leech<\/p>\n<p>• Leopard<\/p>\n<p>• Leviathan<\/p>\n<p>• Lion<\/p>\n<p>• Lizard<\/p>\n<p>• Locust<\/p>\n<p>• Mole<\/p>\n<p>• Moth<\/p>\n<p>• Mouse<\/p>\n<p>• Mule<\/p>\n<p>• Pig<\/p>\n<p>• Porcupine<\/p>\n<p>• Scorpion<\/p>\n<p>• Sheep<\/p>\n<p>• Snail<\/p>\n<p>• Snake<\/p>\n<p>• Spider<\/p>\n<p>• Sponge<\/p>\n<p>• Unicorn<\/p>\n<p>• Wasp<\/p>\n<p>• Whale<\/p>\n<p>• Wild Ox<\/p>\n<p>• Wolf<\/p>\n<p>• Worm<\/p>\n\n<p class=\"h2\" id=\"Adder\">Adder<\/p>\n<p>One of the 20 poisonous snakes found in Israel and surrounding countries, also referred to as cockatrice and viper. True vipers (genus <em>Cerastes, Echis colorata,<\/em> and <em>Vipera palestina<\/em>) also exist there, poisonous snakes with curved fangs that spring into position when the snake strikes. The horned viper <em>(Cerastes hasselquistii)<\/em> may attack horses. It is 12 to 18 inches (30 to 46 centimeters) long and often lies in ambush in the sand with only its eyes and the hornlike protrusions on its head visible.<\/p>\n<p>Both Jesus and John the Baptist referred to the viper several times (Mt 3:7; 12:34; 23:33). The reference in Acts 28:3 is probably to a small viper <em>(Vipera aspis)<\/em> that strikes rapidly and is very pugnacious. It is found in southern Europe and hisses each time it inhales and exhales. The poison of vipers attacks the respiratory system and disintegrates red blood cells.<\/p>\n<p><em>See also<\/em> Snake (below).<\/p>\n<p class=\"h2\" id=\"Ant\">Ant<\/p>\n<p>Mentioned only twice in the Bible, both times in the book of Proverbs. For many years Solomon was charged with a biological error when he referred to the ant as providing her meat in the summer and gathering her food in the harvest (Prv 6:8). Critics of the Bible were quick to point out that, so far as was then known, ants do not store up food. They assumed that Solomon had probably kicked open an ant hill and mistaken the pupal cases (pods in which immature ants grow to maturity) for grain or had observed ants carrying bits of grain, leaves, and other matter to their nests.<\/p>\n<p>At least three species of grain-storing ants are now known—two occur in Israel and the other in Mediterranean countries. The particular species referred to by Solomon (Prv 6:6-8; 30:24-25) is probably the harvester ant <em>(Messor semirufus).<\/em> Its granaries are flat chambers connected by galleries irregularly scattered over an area about six feet (1.8 meters) in diameter and about a foot (.3 meter) deep in the ground. Seeds are collected from the ground or picked from plants. The head, or radicle, which is the softest part of the kernel, is bitten off to prevent germination, and the chaff and empty capsules are discarded on kitchen middens (refuse piles) outside the nest. Individual granaries may be 5 inches (12.7 centimeters) in diameter and a half inch (1.2 centimeters) high. Some nests are known to be 40 feet (12 meters) in diameter and 6 to 7 feet (approx. 2 meters) deep with several entrances.<\/p>\n<p class=\"h2\" id=\"Antelope\">Antelope<\/p>\n<p>Several antelope-like creatures are referred to in the Scriptures. One seems to be the white oryx <em>(Oryx leucoryx),<\/em> referred to in Deuteronomy 14:5 (<span>kjv<\/span> “wild ox”; <span>rsv<\/span> “antelope”) and Isaiah 51:20 (<span>kjv<\/span> “wild bull”; <span>RSV <\/span>“antelope”). The oryx was probably the antelope, commonly used for food because its long horns made it relatively easy to catch.<\/p>\n<p>Another antelope mentioned in the Bible is the addax <em>(Addax nasomaculatus),<\/em> probably the “pygarg” of Deuteronomy 14:5 (<span>kjv<\/span>). It is a native of North Africa with grayish white hinder parts, a white patch on the forehead, and twisted and ringed horns. The word “pygarg” comes from a Greek word meaning “white rump.” The addax is about the size of a donkey. Its body is closely covered with short hair. It has a short mane on the underside of its neck that makes the head look somewhat like that of a goat. The hooves are broad and flat, and the tail resembles that of a donkey. It is common in Africa and in Arabia, where Arabs hunt it with falcons and dogs.<\/p>\n<p>Antelopes are very graceful and run with their heads held high. Both sexes have long, permanent, hollow horns. With the oryx the horns go straight back; addax horns are twisted and ringed. Antelope are alert, wary, and keen sighted. They are usually found in herds of from two to a dozen. If injured or brought to bay, an antelope attacks with its head lowered so that the sharp horns point forward. Antelopes feed on grasses and shrubs, drinking from streams and water holes. When water is scarce, they eat melons and succulent bulbs. Both addax and oryx were ceremonially clean in Jewish law.<\/p>\n<p class=\"h2\" id=\"Ape\">Ape<\/p>\n<p>Primate not native to Palestine. The two references to apes in the OT (1 Kgs 10:22; 2 Chr 9:21) refer to their importation by King Solomon with other treasures on board the ships of his mercantile fleet. There is some question concerning the origin of those primates. Some believe that the mention of “ivory” in the same verses suggests they came from East Africa and that they were indeed apes, that is, tailless primates. Others, believing they came from India or Ceylon, suggest that they were actually monkeys. There the baboon (genus Papeio), a large monkey, was considered sacred to the god Thoth. Males of that genus were kept in temples, and the more docile females were often kept as house pets. Such baboons frequently had some of their teeth removed or ground down to lessen the danger of their biting. A number of mummified baboons have been found in Egypt, indicating the high regard in which they were held.<\/p>\n<p class=\"h2\" id=\"Asp\">Asp<\/p>\n<p>Poisonous snake. Most biblical references to the asp (Dt 32:33) seem to be to the Egyptian cobra <em>(Naja haje),<\/em> which conceals itself in holes, walls, and rocks and has the ability to expand its neck by raising its anterior ribs so as to enlarge the front of its breast into the shape of a flat disc. Its potent poison can cause death in 30 minutes. It attains a length of about 80 inches (2 meters). The fangs are permanently erect, not movable as in the vipers (the common poisonous snakes of North America; only the coral snake in America has permanently erect fangs). Cobra poison attacks the nervous system, causing muscular paralysis. The Egyptians looked upon it as a sacred creature; they regarded it as a protector since it fed on the rodents that ate their crops. The “fiery serpents” (Nm 21:6; Dt 8:15, both <span>rsv<\/span>) may have been cobras; “fiery” probably refers to the burning fever caused by their venom. Isaiah 14:29 and 30:6 (“flying serpent”) may refer to the hood of the cobra.<\/p>\n<p><em>See also<\/em> Snake (below).<\/p>\n<p class=\"h2\" id=\"Ass\">Ass<\/p>\n<p><em>See<\/em> Donkey (below).<\/p>\n<p class=\"h2\" id=\"Badger\">Badger<\/p>\n<p>Small hoofed mammal. What the <span>kjv<\/span> calls a “coney,” modern translations name “rock badger” (Lv 11:5; Dt 14:7; Ps 104:18; Prv 30:26). The rock badger spoken of in the Bible is probably the Syrian rock hyrax <em>(Hyrax syriaca),<\/em> the only species of hyrax found outside Africa. This small ungulate (having hooflike toenails) lives among rocks from the Dead Sea valley to Mt Hermon. It is strictly a herbivorous (plant-eating) animal about the size of a rabbit. It resembles a guinea pig more than a rabbit, having quite inconspicuous ears and a very small tail. It has broad nails with four toes on its forelegs and three on its hind legs, the toes being connected with skin almost like a web. Pads acting as sucking discs under its feet enable it to keep its footing on slippery rocks. With its yellow and brown fur, it is sometimes called the bear rat because of its resemblance to a tailless rat. It is also equipped with black whiskers that may be seven inches (17.8 centimeters) long.<\/p>\n<p>These rock badgers, or hyraxes, live together in colonies of from 6 to 50 animals, often sunning themselves on rocks. They are difficult to catch. Guards are posted, and if approaching danger is sighted, the whole group will scurry for cover, warned by the sharp whistles of the guards. Thus they are commended for taking refuge in the rocks (Ps 104:18) and are called wise for making “their houses in the rocks” (Prv 30:24, 26, <span>kjv<\/span>). The badger is not a ruminant (does not chew its cud), but the motion of its jaws may suggest that it chews its cud. That is probably why it was included with other cud-chewing animals in the Jewish food laws (Lv 11:5; Dt 14:7). It was forbidden to the Jews as food because it did not have cloven hooves. Some Arabs eat and even prize its meat.<\/p>\n<p class=\"h2\" id=\"Bat\">Bat<\/p>\n<p>Flying mammals according to modern classification. They have hair and provide milk for their young. The Bible classifies them with other aerial creatures. Bats take shelter in caves, crevices, tree cavities, buildings, and also in exposed places on trees. In colder areas they hibernate or migrate. The normal resting position for a bat is hanging head downward. Bats “swim” through the air rather than fly because they move with their legs as well as with their wings.<\/p>\n<p>The bat’s thumb is free and terminates in a single hook claw used for climbing and hanging. The hind feet have five toes, all pointing the same way. The large chest accommodates the powerful muscles needed for flying. Because they orient themselves by echo location, the sense of hearing is very well developed.<\/p>\n<p>Most bats are insect eaters, seizing insects in flight. Many insectivorous bats also eat some fruit. Other bats feed exclusively, usually in groups, on fruit and green vegetation. Fruit-eating bats generally live in the tropics where fruit is constantly ripening, although some have been found in the Holy Land. These bats tend to be larger than the insectivores, having a wingspread of up to five feet (1.5 meters).<\/p>\n<p>A third group includes flower-eating bats that feed on pollen and nectar. These small bats with long pointed heads and long tongues are found only in tropical and semitropical regions. Three species of vampire bats, which do not occur in the Holy Land, eat blood by making a small incision and lapping it up. Carnivorous (meat-eating) bats prey on birds, lizards, and frogs. Fish-eating bats catch fish at or near the water surface.<\/p>\n<p>Eight varieties of bats are known in the Holy Land. One of them, the little brown bat (genus <em>Myotis<\/em>), is worldwide in its distribution. It is insectivorous and probably has the widest distribution of any nonhuman terrestrial mammal. Brown bats are mostly cave dwellers. The females form maternity colonies that may number in the tens of thousands.<\/p>\n<p>Two species of mouse-tailed bats (genus <em>Rhinopoma<\/em>) are found in the Holy Land. Their tails are nearly as long as the head and body combined. They are colonial, roosting in caves, rock clefts, wells, pyramids, palaces, and houses. Like the brown bat, they are insectivorous. The slit-faced or hollow-faced bats (genus <em>Nycteris<\/em>) are also found in the Holy Land. They are insectivorous and roost in groups from 6 to 20.<\/p>\n<p>The bats found in the Holy Land vary in size from that of a mouse to the size of a rat; the largest species measures more than 20 inches (51 centimeters) across the wings. The bat was unclean to the Jews (Lv 11:19; Dt 14:18).<\/p>\n<p class=\"h2\" id=\"Bear\">Bear<\/p>\n<p>Large, heavy, big-headed mammal with short, powerful limbs, a short tail, and small eyes and ears. Bears have a “plantigrade” walk: they walk on both the sole and heel as humans do. The Palestinian bear is a Syrian version of the brown bear <em>(Ursus arctos syriacus).<\/em> It can grow to a height of 6 feet (1.8 meters) and may weigh as much as 500 pounds (227 kilograms).<\/p>\n<p>Bears have an excellent sense of smell but less developed senses of sight and hearing. They are omnivorous (eating any kind of food); they subsist largely on vegetation, fruits, insects, and fish.<\/p>\n<p>Bears are usually peaceful and inoffensive, but if they think they must defend themselves (Lam 3:10) or their young (2 Sm 17:8; Prv 17:12; Hos 13:8), they may be formidable and dangerous adversaries. David boasted of his role as a bear killer (1 Sm 17:34-37). Since a blow from a bear’s paw can be fatal, David’s courage and strength as a young shepherd in running after a bear and wrenching one of his father’s sheep from its jaws were noteworthy.<\/p>\n<p>Some biblical passages seem to imply that bears attacked for no apparent reason (e.g., Prv 28:15; Am 5:19). At other times they were God’s instruments of punishment, as in the story of Elisha and the two she-bears (2 Kgs 2:24). The bear and the lion, often mentioned together in the Bible (1 Sm 17:37), were the two largest and strongest beasts of prey in the Holy Land. Thus they symbolized both strength and terror (Am 5:19).<\/p>\n<p>In biblical times bears seem to have roamed all over Palestine. Today they are found only in the Lebanon and Anti-Lebanon Mountains, and even there they are rare.<\/p>\n<p class=\"h2\" id=\"Bee\">Bee<\/p>\n<p>One of two domesticated insects <em>(Apis mellifica),<\/em> the other being the silkworm. Bees gather nectar from flowers, transferring pollen from one flower to another in the process. It is believed that they convey the location of sources of nectar to other bees through a bee “dance,” which may indicate both distance and direction. Bees are sensitive to four colors: blue-green, yellow-green, blue-violet, and ultra-violet (invisible to humans).<\/p>\n<p>The wild bees of the Holy Land are especially noted for their ferocity in attack. Only the female “worker” bees sting people and animals, the virulence of their venom increasing in warm weather. A number of biblical passages allude to the irritable, vindictive nature of bees and to the painful stings they inflict (Dt 1:44; Ps 118:12; Is 7:18).<\/p>\n<p>One reference calls attention to the fact that in semidesert regions a dead animal’s carcass, stripped to the bone by jackals or vultures and dried in the sun, can provide wild bees an excellent place to start a new colony (Jgs 14:5-9).<\/p>\n<p>The Egyptians considered the bee sacred. In ancient Greece candles were made from beeswax. In the Holy Land, beekeeping was probably not practiced until the Hellenistic period (second century <span>BC<\/span>), although Ezekiel 27:17 suggests that it may have been practiced earlier. If domestic honey was not available to the Hebrews, wild honey certainly was, and travelers would be on the lookout for caches of honey in rocky clefts and other likely places. The Philistines and the Hittites practiced beekeeping in their cities.<\/p>\n<p>The Bible contains many references to bees and bee products. A bee swarm was a valuable asset, though the price of honey itself was low. Honey was sometimes eaten with the honeycomb (Sg 5:1). Honey also had uses other than food, e.g., in embalming.<\/p>\n<p>The land of Israel was described as a land flowing with milk and honey. Honey was a major source of sweetening in the ancient Near East—hence, its importance (cf. Jgs 14:8-9). Actually the Hebrew word for “honey” may include not only bee honey but also the sweet syrup extracted from such fruits as figs, dates, and grapes. Thus “a land flowing with milk and honey” (Ex 3:8, <span>rsv<\/span>) does not necessarily stand for a land of bees but for a land rich in sweetness.<\/p>\n<p><em>See also<\/em> Food and Food Preparation; Honey.<\/p>\n<p class=\"h2\" id=\"Behemoth\">Behemoth<\/p>\n<p><em>See<\/em> Hippopotamus (below).<\/p>\n<p class=\"h2\" id=\"Camel\">Camel<\/p>\n<p>Large beast of burden. Unintelligent, ill-natured, and quarrelsome, the camel <em>(Camelus dromedarius)<\/em> is nevertheless a blessing to people living in the desert and on its borders because it is especially adapted to that habitat. It has been called the ship of the desert. Having thick elastic pads of fibrous tissue on its feet, it can walk on hot desert sands. It can go without water for long periods and can subsist on vegetation growing on the saline soils. The camel’s nostrils are pinched together and can be closed at will to prevent penetration of sand during violent sandstorms.<\/p>\n<p>Camels are used for transporting both goods and people. A person riding a camel can cover from 60 to 75 miles (96.5 to 121 kilometers) in a day. A camel can carry a load weighing 600 pounds (272 kilograms) or more. Camels were used heavily in the spice trade (Gn 37:25) and traveled regularly in camel trains between Arabia, Egypt, and Assyria. They were also ridden in time of war (Jgs 6:5). A camel can even be hitched to a plow in areas where the land is cultivated.<\/p>\n<p>The hair shed by camels during the early spring is preserved and used in weaving cloth and making tents. As much as 10 pounds (4.5 kilograms) of hair can be obtained from one camel. A rough cloak of camel’s hair, as worn by John the Baptist (Mt 3:4), is still worn by Bedouins today. A camel’s hair garment was also the sign of the prophetic office (Zec 13:4).<\/p>\n<p>Two varieties of camel occur within the one-humped species, the slow burden-bearing camel referred to in Genesis 37:25 and the fast dromedary of 1 Samuel 30:17. The dromedary can stand seven feet (2.1 meters) tall and measure as much as nine feet (2.7 meters) from the muzzle to the tip of the tail. With its three-chambered stomach, which can hold from 15 to 30 quarts (14.2 to 28.4 liters) of liquid, it can go for as long as 5 days during the summer or 25 days in winter without drinking. The camel’s hump is a reserve store of fat, making it possible for the animal to subsist on very little food during a desert journey.<\/p>\n<p>Another species of camel, the Bactrian camel <em>(Camelus bactrianus),<\/em> is also resident in the Holy Land. It has two humps. It is heavier, bigger, and has longer hair than the one-humped camel and is slower than the swift dromedary. Isaiah 21:7 may refer to the Bactrian camel; both kinds of camel are referred to in Esther 8:10 (<span>kjv<\/span>). Camels ranked in importance with sheep, cattle, and asses in OT times. A third of the 66 biblical references to the camel lists it with other animals.<\/p>\n<p>Camels are ruminants (cud-chewing mammals) but do not have cloven hooves. Thus, they were included in the list of unclean beasts, forbidden by the Israelites as food (Lv 11:4; Dt 14:7). They are eaten by Arabs, however, who also drink their milk (cf. Gn 32:15).<\/p>\n<p>Abraham had camels in Egypt (Gn 12:16). At first Job had 3,000 camels (Jb 1:3) and after his recovery, 6,000 (Jb 42:12). Although wide use of camels does not seem to have begun until shortly before 1000 <span>BC<\/span> (Jgs 6:5), Sumerian texts from the Old Babylonian period list camels and indicate that they had been domesticated. Camel bones and figurines have been found at various eastern archaeological sites dating from well before 1200 <span>BC<\/span>.<\/p>\n<p><em>See also<\/em> Travel.<\/p>\n<p class=\"h2\" id=\"Caterpillar\">Caterpillar<\/p>\n<p>Larval stage of insects characterized by complete metamorphosis. Such insects pass through four stages: egg, larva or caterpillar, pupa, and adult. Bees, flies, moths, and butterflies all pass through a larval or caterpillar stage.<\/p>\n<p>The word “caterpillar” occurs three times in the <span>nlt<\/span> (1 Kgs 8:37; 2 Chr 6:28; Ps 78:46). In the book of Joel that same Hebrew word is translated “locust” (1:4; 2:25, <span>nlt<\/span>). The locust and grasshopper to which the Hebrew word refers have an incomplete type of metamorphosis with only three stages: egg, nymph, and adult. The nymph is a miniature adult in which the wings are not fully developed, though their outline may be present. There are several nymph stages known as instars. The reference is to one of the last instars, in which the wing structures are still folded together and enclosed in a sac but are nevertheless clearly recognizable. That form of the insect is about an inch (2.5 centimeters) long.<\/p>\n<p><em>See also<\/em> Locust (below).<\/p>\n<p class=\"h2\" id=\"Cattle\">Cattle<\/p>\n<p>Domestic animals of the bovine species <em>(Bos primigenius).<\/em> The OT often emphasized the beauty of cattle. Egypt was rich in cattle, especially in the Nile River delta area (Goshen), where the Hebrews settled under Joseph.<\/p>\n<p>Some scholars believe that milk rather than meat was the foremost consideration in the domestication of cattle and that in early civilizations meat supplies came chiefly from wild game. Cattle also supplied strong hides that supplanted wood in the manufacture of shields. Their dung was a source of fuel when wood was scarce (Ez 4:15). They were used as beasts of burden and for plowing. Development of wheeled transportation was associated more closely with cattle than with any other animal.<\/p>\n<p>The biblical term “cattle” often refers to all domesticated animals or livestock (Gn 1:24; 2:20; 7:23; 47:6, 16-17; Ex 9:3-7; Nm 3:41, 45). Occasionally, the term was used to refer to all large domestic animals (Nm 31:9; 32:26), although sometimes the word as used in the <span>kjv<\/span> refers only to sheep and goats (Gn 30:32, 39, 43; 31:8, 10; Is 7:25; 43:23).<\/p>\n<p>Probably several kinds of cattle were domesticated in the Holy Land. Small, short-legged, black or brown shorthorn cattle were found in the southern part of Judah; that type submitted easily to the yoke and was prominent in agricultural operations. Along the coast a larger variety was found, and the wild districts east of the Jordan River were populated with a breed of huge black cattle.<\/p>\n<p>Cattle breeding was widely practiced by the patriarchs (cf. Gn 32:15; Jb 21:10). Strict laws in Mesopotamia, as well as in Israel, penalized the owner of a bull that gored a man or other cattle (Ex 21:28-36). Bulls were sometimes employed figuratively as pictures of strength or violence (Dt 33:17; Pss 22:12; 68:30; Is 10:13). For breeding purposes one bull is normally adequate for about 30 cows, but many more were kept since bulls were widely used in Israel for sacrifices. They might be used as a general sacrifice (Lv 22:23; Nm 23:1) or for special sacrifices (Jgs 6:25; 1 Sm 1:24). Particular sacrifices were offered at the consecration of priests (Ex 29:1), consecration of an altar (Nm 7), purification of the Levites (Nm 8), sin offerings (Lv 16), day of the new moon (Nm 28:11-14), Passover (Nm 28:19), Feast of Weeks (Nm 28:27), Feast of Trumpets (Nm 29:1-2), Day of Atonement (Nm 29:7-9), and the Feast of Tabernacles (Nm 29:12-38). The Feast of Tabernacles required the largest number of bulls for burnt offerings of all the annual feasts, with a total of 71 being slaughtered during the course of eight days.<\/p>\n<p>Calves were sometimes referred to as “sons of the herd” in the original Hebrew (Gn 18:8; 1 Sm 6:7; 14:32). The calf, a symbol of peacefulness (Is 11:6), was also used figuratively to refer to the weak (Ps 68:30). A calf’s head decorated the back of Solomon’s throne (1 Kgs 10:19). Calves were sometimes fattened in stalls to keep them from running off weight in the field (Am 6:4; Mal 4:2; Lk 15:23) or were kept around the house; the witch of Endor kept a calf in her house that she killed and served to Saul and his men (1 Sm 28:24-25). Calves supplied veal (Gn 18:7), considered a delicacy by the wealthy; Amos referred to stall-fattened calves in a denunciation of luxurious and careless living (Am 6:4). Calves also supplied meat for all Saul’s armies at the great slaughter of the Philistines (1 Sm 14:32). The “fatted calf” served roasted or boiled was gourmet fare, suitable for the finest banquet (Gn 18:7; Mt 22:4; Lk 15:23).<\/p>\n<p>Cattle were subject to the law of firstlings (Ex 13:12). They were a mark of wealth (Gn 13:2) and were considered proper booty of war (Jos 8:2). Aaron, the first high priest, made a golden calf as a rival to the ark of the covenant (Ex 32; Dt 9:16, 21). Even though he represented the calf as an image of the invisible God, it was especially offensive because the calf was a fertility symbol related to Egyptian and Canaanite practices. Two calves were later made by Jeroboam I of Israel (930–909 <span>BC<\/span>) for his shrines at Bethel and Dan (1 Kgs 12:28-33). Hosea’s prophetic denunciations of calf worship were directed at those shrines (Hos 8:5-6; 13:2).<\/p>\n<p>An ox is an adult castrated bull. A steer is a young ox. Oxen were used to do work (Nm 7:3; Dt 22:10; 25:4), though for moving heavy objects, cows were typically favored over bulls because of their more docile nature. Oxen were also used as pack animals (1 Chr 12:40, although they did not have the endurance of the ass, camel, or mule. They usually fed on grass (Nm 22:4; Ps 106:20), but they also ate straw (Is 11:7) and salted fodder (Is 30:24) and could be kept in a stable (Lk 13:15). Oxen could not be offered as sacrifices because they had been castrated (Lv 22:24). They could be used for food but were rarely eaten. Possession of an ox and an ass was regarded as the bare minimum for existence in the ancient Palestinian agriculture economy (Jb 24:3; cf. Ex 20:17).<\/p>\n<p><em>See also<\/em> Agriculture; Food and Food Preparation; Offerings and Sacrifices.<\/p>\n<p class=\"h2\" id=\"Chameleon\">Chameleon<\/p>\n<p>Lizard characterized by its ability to change color according to its surroundings <em>(Chameleon vulgaris).<\/em> To the Israelites the chameleon was ritually unclean (Lv 11:30). The Hebrew word for chameleon is derived from a word meaning “to pant.” A lizard’s lungs are very large, and in ancient times lizards were believed to live on air. A chameleon’s eyes move independently of each other; so at times one eye may be turned upward and the other downward. Chameleons live in trees and bushes, clinging to branches with their long tails.<\/p>\n<p><em>See also<\/em> Lizard (below).<\/p>\n<p class=\"h2\" id=\"Coral\">Coral<\/p>\n<p>Calcareous (lime-containing) skeletons of relatively simple marine organisms <em>(Corallium rubrum).<\/em> Red coral from the Mediterranean and Red Seas is widely used for jewelry and for medicinal purposes. While the animal is alive, the coral is green in color and shrublike in appearance, looking rather like an underwater plant since the coral animals are immobil. When the coral is removed from the water, it becomes hard and red in color.<\/p>\n<p>In ancient times coral was sometimes used as money, along with precious stones, pearls, and gold. Some believe the biblical reference in Lamentations 4:7 (<span>rsv<\/span>) is to pearls rather than to coral, but it is probable that the references in Job 28:18 and Ezekiel 27:16 are to the red coral (see <span>nlt<\/span>).<\/p>\n<p class=\"h2\" id=\"Cricket\">Cricket<\/p>\n<p>Insect of the order Orthptera related to grasshoppers and locusts. According to Leviticus 11:22, the cricket was edible. The reference may be to one of the growth stages of the locust.<\/p>\n<p>The <span>kjv<\/span> translates the Hebrew word as “beetle.” Beetles are insects with chewing mouth parts and two pairs of wings, the fore pair being hard and sheathlike and the hind pair being membranous and folded under the fore pair. Some beetles are carnivorous, others are chiefly herbivorous. Some are aquatic, some produce a secretion that blisters the skin, some damage fabrics, some damage crops, and some feed on other insects that are harmful to humans. In ancient Egypt the beetle, or sacred scarab, was a symbol of the sun god Ra. Scarab seals and amulets were extremely popular in Egypt.<\/p>\n<p class=\"h2\" id=\"Crocodile\">Crocodile<\/p>\n<p>Largest of all existing reptiles <em>(Crocodilus vulgaris),<\/em> attaining a length of well over 20 feet (6 meters). Crocodiles are characterized by large lizardlike bodies supported by short legs. The head terminates in a flattened snout armed with strong conical teeth, each of which is implanted in a distinct socket. New teeth growing from beneath continually replace those in use. The toes are webbed. The back and tail are protected by quadrangular horny shields of varying sizes arranged in regular rows and in contact with one another at the edges. The eyes are covered with movable lids that can be closed when the animal enters the water.<\/p>\n<p>The crocodile spends most of its time in the water where it feeds mainly on fish but also on aquatic birds and even small animals that come down to the water’s edge to drink. It is surprisingly fast and agile on dry land, even though its legs are so short that its belly and tail drag across the earth leaving a distinct path.<\/p>\n<p>Until the beginning of the 20th century, the crocodile was found in the marshes and small coastal rivers of western Palestine. A first-century Roman writer, Pliny, referred to a place in the Holy Land called Crocodeilopolis (“crocodile city”) to the south of Mt Carmel, and visitors to the Holy Land as late as the 19th century reported seeing crocodiles in that general region.<\/p>\n<p>The description of “Leviathan” in Job 41 seems to be based on the crocodile (thus the translation of the <span>nlt<\/span>). The “dragon” of Ezekiel 29:3, used figuratively of the Egyptian pharaoh, may be a reference to the crocodile.<\/p>\n<p class=\"h2\" id=\"Deer\">Deer<\/p>\n<p>Large ruminant (cud-chewing) animals. Only the males have antlers (branching horns). Deer antlers grow annually and are solid, in contrast to those of the antelope and the gazelle. Fully developed antlers are devoid of any covering of skin or horn and, for all practical purposes, may be regarded as a mass of dead bone carried for a certain time by the living animal.<\/p>\n<p>The end of the deer’s muzzle is naked in all species. The stomach is divided into a series of compartments, some of which are used to store partly chewed food. The food is later regurgitated, rechewed, and finally swallowed into a section of the stomach where true digestion takes place.<\/p>\n<p>Three species of deer were known in Palestine: the red deer <em>(Cervus elaphus),<\/em> the Persian fallow deer <em>(Dama mesopotamica),<\/em> and the roe deer <em>(Capreolus capreolus).<\/em> All are now extinct there. The last deer were hunted in the Holy Land in 1914. The red deer referred to in the Bible as “hart” (male), “stag” (male), or “hind” (female) stood about four feet (1.2 meters) high at the shoulder. It was gregarious (living in herds or flocks), each group remaining in a definite territory. Red deer grazed and browsed during the morning and late afternoon (Lam 1:6). The sexes remained in separate herds. The red deer was known for its leaping (Is 35:6) and sure-footedness in the mountains (Ps 18:33; Sg 2:8-9, 17; 8:14; Hb 3:19).<\/p>\n<p>The antlers of the Persian fallow deer (1 Kgs 4:23) were large, flattened, and palmated (shaped like an open palm with fingers extended), and its coat was a yellowbrown. It traveled in small groups, feeding mainly on grass in the morning and evening.<\/p>\n<p>The roe deer (Dt 14:5; 1 Kgs 4:23) was a small, graceful animal, dark reddish brown in summer and yellowish gray in winter. Its antlers were about a foot (30.5 centimeters) long and had three points. The roe deer preferred sparsely wooded valleys and the lower slopes of mountains, grazing in open grasslands. It usually associated in family groups made up of the doe and her offspring. They were shy, yet very curious. The roe deer barked like a dog when disturbed, and they were excellent swimmers.<\/p>\n<p>There is some question as to whether the roe deer is actually referred to in such passages as 1 Kings 4:23; references may be to the fallow deer, although that animal does not seem to have lived in the southern part of Palestine around the Sinai Desert because of its need for ample amounts of food and water. Fallow deer were found in northern Palestine.<\/p>\n<p>The hart (the male red deer) was listed among the clean beasts that Jewish law permitted as food (Dt 12:15, 22; 14:5), but deer were not listed among the animals appropriate for sacrifice. The hind (female red deer) normally gave birth to one calf at a time, though twins were born with some degree of regularity (Jb 39:1; Ps 29:9, <span>kjv<\/span>; Jer 14:5). The gestation period was about 40 weeks. When it was about to give birth, the hind looked for a secure hiding place, preferably in the dense undergrowth of the forest where it could find natural protection for the tiny calf. During the first few days after birth, the mother never went far from her young. The fawn was able to stand on its own legs a few hours after birth. The solicitous care by the hind for her calf during the first days of its life is hinted at in a touching way in Jeremiah 14:4-5, where only a severe drought is said to drive the hind from her calf. Job 39:1-4 describes the calving of the hinds. The hind illustrated grace and charm (Gn 49:21; Prv 5:19), and its dark, gentle eyes and graceful limbs were used to describe the beauty of a woman (Prv 5:18-19).<\/p>\n<p class=\"h2\" id=\"Dog\">Dog<\/p>\n<p>Probably the earliest domesticated animal <em>(Canis familiaris),<\/em> used very early in hunting. The modern dog is believed to have come from the Indian wolf <em>(Canis lupus pallipes).<\/em> The dogs of biblical times probably looked like a modern German shepherd, with short pointed ears, a pointed nose, and a long tail.<\/p>\n<p>The dog was generally looked down upon in biblical times (Prv 26:11; 2 Pt 2:22). The biblical writers did not share modern sentiments about dogs being man’s best friends. The dog was pictured as a scavenger, haunting streets and dumps (Ex 22:31; 1 Kgs 22:38; Mt 15:26; Lk 16:21). Human corpses could become the spoil of dogs (2 Kgs 9:35-36). In general, dogs served the same function as vultures and other birds of prey. Most of the 41 references in the Scriptures to dogs show strong disfavor. Dogs were considered cowardly, filthy creatures.<\/p>\n<p>Dogs used in hunting occur in paintings in Egyptian tombs, and there is a reference to dogs herding sheep in Job 30:1. One good quality of dogs highly esteemed by the Israelites was watchfulness (Is 56:10). In general, however, in biblical times “dog” was a term of contempt (1 Sm 17:43; 2 Sm 16:9) and was used of overly submissive persons (2 Sm 9:8; 2 Kgs 8:13) and of evil persons (Is 56:10-11; Mt 7:6; Phil 3:2; Rv 22:15).<\/p>\n<p>Dogs, like pigs, were voracious and omnivorous (eating any kind of food). In response to a Gentile woman’s request that he heal her daughter, Jesus used the metaphor of throwing household food scraps to dogs (Mt 15:22-28; Mk 7:25-30). At the time of Jesus, the word “dog” was a standard Jewish term of contempt for Gentiles who, like dogs, were considered unclean, although the diminutive form of the word, used by Jesus, softened this considerably. Seeing her faith, Jesus granted the woman’s request, giving a non-Jew some of “the children’s bread.”<\/p>\n<p class=\"h2\" id=\"Donkey\">Donkey<\/p>\n<p>Beast of burden. The donkey of the Holy Land <em>(Equus asinus)<\/em> was quite different from the European donkey of today, which is usually a small, stubborn animal. In biblical times the donkey was a beautiful, stately, friendly animal. Its color was usually reddish brown. Three wild races have been described, all from Africa. The race from northwest Africa is extinct; the one from northeast Africa, if not extinct, is close to extinction; the Somalian race, which survives, did not play an important part in domestication. The northeast African race, the Nubian donkey, was evidently domesticated in the Nile River region in early historic times. The donkey was used as a mount from the time of domestication on. It is first mentioned in the Bible among the animals that Abraham acquired in Egypt (Gn 12:16). The donkey was primarily a beast of burden, driven but not bridled. From the time of the Middle Kingdom on (c. 2040 <span>BC<\/span>), it was used for riding in Egypt, but only the Jews and Nubians rode donkeys regularly. The donkey was also used for threshing grain and for pulling the plow. In Arab countries today peasants plow with a donkey and a cow or camel hitched together. In Israel the law forbade plowing with a donkey and an ox hitched together (Dt 22:10). Until the time of Solomon (960 <span>BC<\/span>), horses were not used in Palestine. From that time on, the horse was ridden by warriors; the donkey was used by those who were traveling peaceably.<\/p>\n<p>The donkey was held in high regard by the Jews and was considered an economic asset. An individual had to have a donkey for minimum existence (Jb 24:3), and wealth was frequently counted by the number of donkeys one possessed (Gn 12:16; 24:35). The donkey was considered an acceptable gift (Gn 32:13-15). It was allowed to rest on the Sabbath (Dt 5:14). Women in biblical times often used the donkey as a riding animal (Jos 15:18; 1 Sm 25:23; 2 Kgs 4:24); often a special driver would help a woman guide the animal, running along at its side. If a married couple possessed only one donkey, the husband usually walked alongside while the wife rode (Ex 4:20).<\/p>\n<p>The people of Israel returning from Babylon had ten times as many donkeys as horses and camels (Ezr 2:66-67; Neh 7:68-69). Job’s wealth was indicated by the fact that he had 500 she-donkeys before catastrophe hit him (Jb 1:3); after his recovery he had 1,000 donkeys (Jb 42:12). Joseph’s brothers used donkeys to transport the grain they purchased in Egypt (Gn 42:26; 43:24). Abigail transported food on donkeys to David and his troops during their conflict with Saul (1 Sm 25:18). David assigned one of the 12 managers of his royal estates to look after his donkeys exclusively (1 Chr 27:30).<\/p>\n<p>The onager, or Syrian wild donkey <em>(Equus hemionus hemihippus)<\/em>, is an intermediate between the true horse and the true donkey. Its ears are longer than those of a horse but shorter than those of a donkey. The front hooves are narrow; there are chestnuts (callouslike spots on the inside of the knees) on the front legs only, and the tail is short haired for a long distance from its root so that it appears to be tufted.<\/p>\n<p>The Sumerians (ancient Mesopotamians) were able to domesticate the onager, which was eventually replaced by the horse. It was used to draw chariots in Ur; a number of onagers were buried with their vehicles in a royal grave that dates from about 2500 <span>BC<\/span>. Later the wild onager was a favorite hunter’s prize for Babylonian and Assyrian kings.<\/p>\n<p>The onager was very common in the steppe lands near Israel, where it was described as a freedom-loving desert animal (Jb 24:5; 39:5-8; Ps 104:11; Is 32:14; Jer 2:24; Hos 8:9). Ishmael was described as “free and untamed as a wild donkey” (Gn 16:12, <span>nlt<\/span>)—that is, one who could not adjust to domestic life. Drought seems to have been responsible for the population decline of the onager in biblical times (Jer 14:6). The modern onager <em>(Equus hemionus onager)<\/em> is slightly larger than the Syrian wild donkey that is extinct.<\/p>\n<p><em>See also<\/em> Travel.<\/p>\n<p class=\"h2\" id=\"Dragon\">Dragon<\/p>\n<p>Any one of a number of monstrous land and sea creatures. In biblical usage, “dragon” does not refer to the huge, fire-breathing, winged reptile of European folklore. The translators of the <span>kjv<\/span> used the term to translate two Hebrew words that are usually rendered more precisely in modern translations. One word referred to desert animals; most scholars agree with the <span>niv<\/span> that “jackals” is its proper meaning (Ps 44:19; Is 13:22; Jer 9:11; Mal 1:3). <em>See<\/em> Jackal (below).<\/p>\n<p>The other Hebrew word translated “dragon” is harder to define. It was frequently used in reference to serpents (so translated in the <span>rsv<\/span>: Ex 7:9-12; Dt 32:33; Ps 91:13). In other <span>rsv<\/span> passages it is translated “sea monster” (Gn 1:21; Jb 7:12; Ps 148:7). The exact identity of such sea monsters is not known. Several <span>rsv<\/span> passages retain the English “dragon.” In two of them (Ps 74:13; Is 27:1), the context indicates that sea monsters are meant. In three others (Is 51:9; Ez 29:3; 32:2) “dragon” seems to refer to the crocodile, a figurative reference to the Egyptian pharaoh at the time of the exodus. Jeremiah 51:34 (translated “monster” in the <span>rsv<\/span>) may also refer to a voracious creature such as a crocodile. <em>See<\/em> Crocodile (above).<\/p>\n<p>Babylonian myths described monsters and dragons in primordial conflict with the god Marduk; they represented the principle of evil. In its figurative usages in Scripture, “dragon” has a similar significance, especially in the prophetic books. In the book of Revelation it is a symbol of Satan, the archenemy of God and his people (Rv 12:3-17; 13:2, 4, 11; 16:13; 20:2).<\/p>\n<p class=\"h2\" id=\"Fish\">Fish<\/p>\n<p>Aquatic animals frequently mentioned in the Bible without names or descriptions that enable us to identify the particular species. Since time immemorial, fish have constituted one of the staple foods of humanity, and they still serve as the chief source of protein in many parts of the world. The trade in fish was highly developed in biblical times. For example, one of the gates in Jerusalem was called the Fish Gate (Neh 3:3; Zep 1:10). The law in Leviticus 11:9-12 permitted the Jews to eat fish, but only those having both fins and scales. Scaleless fish such as catfish were forbidden, even though they had fins.<\/p>\n<p>Egyptian paintings depict various methods of fishing, and the Philistines fished in the Mediterranean Sea. Since the people of Israel were not a seafaring nation, it is safe to assume that most of their fish came from freshwater lakes and rivers, especially the Sea of Galilee. Some 36 species of fish have been identified in that lake, including varieties of perch, carp, barbel, “sardine,” and catfish.<\/p>\n<p>The method of fishing characteristic of NT times was the dragnet. After a boat had put out into the deep (Lk 5:4), a large net would be thrown out from it and then dragged toward shore by the rowers in the boat, possibly with the help of a crew in another boat. The catch was sorted out on shore (Mt 13:47-48). Fishing was usually carried out at night when the coolness of the water brought fish closer to the surface and when they could not see the approaching nets.<\/p>\n<p>The Jews also fished by hook and line (Mt 17:27), a few by spear (Jb 41:7), and some by the throw net (Ez 47:10). Habakkuk refers to hook-and-line fishing, netting, and seining (1:15).<\/p>\n<p>Very early in the history of the Christian church the fish became a symbol for Christ and the faith. It was scratched on the walls of Roman catacombs and may be seen today decorating walls, altars, pews, and vestments. The symbol came into use because the Greek word for “fish” <em>(<\/em><span class=\"greek\" lang=\"el\">ichthus<\/span><em>)<\/em> is composed of the first letter of each word in the Greek phrase “Jesus Christ, Son of God, Savior.” <em>See<\/em> Whale (below).<\/p>\n<p class=\"h2\" id=\"Flea\">Flea<\/p>\n<p>Tiny, irritating insect (1 Sm 24:14; 26:20, <span>nlt<\/span>). Many species of fleas occur in Palestine, the most common being <em>Pulex irritans.<\/em> About a thousand species are known around the world. Fleas are wingless parasites that have sharp jaws and suck out blood from the bodies of humans and animals. The body is wedge shaped, enabling the flea to burrow into folds of skin and hide there. The eggs, laid by the female in dust heaps in the corners of rooms, hatch into small, white larvae that pupate (a nonfeeding stage) in a cocoon. Soon adult fleas appear that immediately attach themselves to the body of a host. The female requires blood for the development of her eggs.<\/p>\n<p>A flea bite is painful and causes some swelling and itching. Fleas are attracted by warmth. With favorable moisture and temperature, adult fleas can live a year or longer without food, but they are voracious feeders. The most dangerous fleas are those of the rat that transmit the organism responsible for bubonic plague. There were 41 recorded epidemics of bubonic plague before the Christian era.<\/p>\n<p class=\"h2\" id=\"Fly\">Fly<\/p>\n<p>Insects of the order Diptera, which have one pair of wings. Many winged insects of other orders, however, are also called flies, such as the dragonfly or butterfly.<\/p>\n<p>As in almost all parts of the world, flies are abundant in Palestine. One of the most numerous is the common housefly <em>(Musca domestica),<\/em> found chiefly around dung heaps and garbage. The female lays her eggs, out of which emerge white maggots that feed on refuse. After a few days the maggot develops into a cocoon out of which emerges the adult housefly. In the summer the whole cycle lasts about 12 days, so that a fly can breed about 20 generations a year.<\/p>\n<p>Another fly common to Palestine is the botfly (family Oestridae). It causes much discomfort among livestock by irritating them and spreading diseases. Tabanid flies (family Tabanidae), including the horsefly (genus <em>Tabanus<\/em>) and related species, are also found in Palestine. Both the botfly and horsefly are known as gadflies because of the persistent distress they inflict. Babylonian King Nebuchadnezzar is spoken of as a gadfly in view of his invasion of Egypt (Jer 46:20).<\/p>\n<p>The fourth plague in Egypt just before the exodus featured “swarms of flies” (Ex 8:21-31, <span>nlt<\/span>; cf. Pss 78:45; 105:31). Those swarms may have been made up of any or all the flies mentioned above. The maggots mentioned in Job 25:6 and Isaiah 14:11 and the worms in Exodus 16:24 and Job 7:5 and 17:14 were probably fly larvae.<\/p>\n<p>A proverb quoted in Ecclesiastes 10:1 probably refers to the housefly, which would be attracted to an open, perfumed ointment bottle. Once inside it would drown and eventually decay, causing the ointment to spoil and stink. The fly is also referred to in Isaiah 7:18 where it symbolizes Egypt. Isaiah may have had in mind a horsefly <em>(Tabanus arenivagus)<\/em> that attacks both humans and animals.<\/p>\n<p>Philistine inhabitants of the city of Ekron worshiped a god named Baal-zebul, meaning “Lord of the high places.” The Hebrews mockingly spoke of Baal-zebub, meaning “Lord of the flies” (2 Kgs 1:2). The NT form is Beelzebub (e.g., Mt 10:25; 12:24, 27).<\/p>\n<p class=\"h2\" id=\"Fox\">Fox<\/p>\n<p>Small, doglike carnivore with a bushy tail that is about half its body length. The red fox of the Holy Land <em>(Vulpes palaetinae)<\/em> is similar to the North American red fox; it is smaller than a wolf and is normally a nocturnal solitary animal. The omnivorous fox eats almost any kind of food—fruits, plants, mice, beetles, and birds—but seldom touches carrion. It loves the sweet juice of grapes, but it also burrows underground tunnels that can destroy the vines (Sg 2:15). The fox is intelligent and known for its slyness (Lk 13:32). It has considerable endurance and can run at speeds up to 30 miles (48 kilometers) per hour. The Jews rebuilding Jerusalem’s wall were taunted by the wisecrack that even a fox jumping on their wall would knock it over (Neh 4:3).<\/p>\n<p>The Egyptian fox <em>(Vulpes niloticus)<\/em> is found in the central and southern parts of the Holy Land. It is somewhat smaller than the common red fox. Its back is rust colored and its belly light. The Syrian fox <em>(Vulpes flavescens)<\/em> that lives in the northern part of the Holy Land is shiny gold in color.<\/p>\n<p>Some OT references such as Psalm 63:10 and Lamentations 5:18 are translated “fox” in the <span>kjv<\/span> but probably refer to jackals. Jackals, not foxes, hunt in packs and tend to act as scavengers.<\/p>\n<p class=\"h2\" id=\"Frog\">Frog<\/p>\n<p>Amphibian (genus <em>Rana<\/em>), living part of its life in the water and part on land.<\/p>\n<p>Frogs and toads are covered with soft, hairless skin and lack a tail in the adult stage. The hind legs are much longer and more powerfully developed than the forelegs so that the animals are able to jump large distances. It has been suggested that the frog referred to in Scripture is an edible one, <em>Rana ridibunda,<\/em> one of the aquatic frogs found in Egypt and in the stagnant waters of the Holy Land.<\/p>\n<p>The female frog lays her eggs in the water; after about a week the eggs hatch into tadpoles. Gradually through metamorphosis the tail is lost and limbs are acquired. Frogs must maintain a moist skin since they take oxygen through the skin as well as through their lungs; thus they must always remain close to water. They feed on insects and worms.<\/p>\n<p>Frogs are found throughout the Palestinian lowlands, where their croaking is heard in the spring and on summer evenings. The Israelites seem to have associated frogs primarily with sliminess and foulness. They fell into the category of creeping or swarming creatures, which in general were ritually unclean (Lv 11:29-31). Since the frog was not specifically listed, however, rabbis did not consider it one of the animals that defiled human beings through contact.<\/p>\n<p>In Revelation 16:13 certain foul spirits are said to look like frogs. The ancient Egyptians made the frog a symbol of life and birth and an image of Heqet, the patron goddess of birth. She is depicted with a frog’s head giving life to the newborn. Thus that deity was discredited when the power of God afflicted Egypt in the second of the ten plagues on the Egyptians with the very animal that was her symbol (Ex 8:1-14; Pss 78:45; 105:30). The frog in question may have been the spotted frog of Egypt <em>(Rana punctata,<\/em> or <em>Rana ridibunda).<\/em><\/p>\n<p><em>See also<\/em> Plagues upon Egypt.<\/p>\n<p class=\"h2\" id=\"Gazelle\">Gazelle<\/p>\n<p>Small, dainty, graceful antelope with hollow recurved horns on both sexes. Two varieties exist in the Holy Land, the dorcas gazelle <em>(Gazella dorcas),<\/em> which is pale fawn in color and up to 22 inches (56 centimeters) tall, and the Arabian gazelle <em>(Gazella arabica),<\/em> which is a dark smoky color and up to 25 inches (63.5 centimeters) tall.<\/p>\n<p>Gazelles are still quite common throughout the desert and steppe areas of the Holy Land, especially in the Negev Desert. Herds usually consist of from 5 to 10 animals, but some varieties assemble in large migratory herds in the fall to relocate to lower elevations and new feeding grounds. Gazelles are herbivorous (plant eating). They are very shy and post guards to warn the herd of approaching danger.<\/p>\n<p>In biblical times the gazelle was probably the game animal most hunted by the Jews (Prv 6:5; Is 13:14). Pharaoh Tutankhamen hunted gazelles and ostriches. The gazelle is said to have graced Solomon’s table (1 Kgs 4:23). Gazelles were not easy to catch because of their great speed (2 Sm 2:18; 1 Chr 12:8; Prv 6:5); they surpass the deer in swiftness. They were trapped in various ways—encircled with nets, driven into enclosures with pitfalls, or forced into narrow valleys and shot with arrows. The Bedouin hunt gazelle with falcons and dogs; the falcon annoys the gazelle, striking it on the head and injuring it so that the dogs can overtake it.<\/p>\n<p>The gazelle is referred to in Song of Songs 2:9, 17; 4:5; 7:3; 8:14, where it is an image of feminine beauty.<\/p>\n<p class=\"h2\" id=\"Gecko\">Gecko<\/p>\n<p>Reptile of the family Gekkonidae, referred to in Leviticus 11:30. In Jewish food law it was a ritually unclean lizard. There are seven species of geckos in the Holy Land (including <em>Hemidactylus turcicus<\/em> and <em>Ptyodactylus hasselquistii,<\/em> all insectivorous—insect eating). The gecko makes a low mourning sound by vibrating its tongue rapidly against the roof of its mouth. In legend the gecko was said to cause leprosy by crawling across a person’s body.<\/p>\n<p>Another name for the gecko is the wall lizard, so named because it can walk upside down on ceilings with the aid of the suction discs on its toes—but it often plops down into the middle of the home. Since it was considered unclean, such an intrusion would have been a disgusting nuisance to Jewish households (Lv 11:31-38).<\/p>\n<p><em>See also<\/em> Lizard (below).<\/p>\n<p class=\"h2\" id=\"Gnat\">Gnat<\/p>\n<p>Any very small fly, in common and biblical usage. According to the <span>nlt<\/span>, the third plague in Egypt before the exodus consisted of gnats (Ex 8:16-18; Ps 105:31). The <span>kjv<\/span> translates the Hebrew word there as “lice,” but the breeding pattern described in Exodus 8—insects rising from the dust—seems to fit gnats better than lice. Since “gnat” is a general term, the small flies of that plague may have included several small species such as mosquitos, harvester gnats, midges, or sand flies.<\/p>\n<p>The sand fly inflicts a far more painful bite than the mosquito. Further, it does not betray itself by a buzzing noise in flight and is so small that it penetrates most mosquito netting.<\/p>\n<p>Gnats were drawn to wine while it was fermenting. The Pharisees in particular would strain their wine to avoid consuming unclean insects (Mt 23:24).<\/p>\n<p class=\"h2\" id=\"Goat\">Goat<\/p>\n<p>Cloven-hooved mammals (genus <em>Capra<\/em>) with large eyes and big, floppy ears that constantly twitch. Both males and females have backward arching horns. The Palestinian goat is a ruminant (cud-chewing animal) of lighter build than the sheep.<\/p>\n<p>The goat was probably the earliest ruminant to be domesticated. Its wild ancestor seems to have been the Gezoar goat <em>(Capra aegagrus).<\/em> Wild goats are believed to have been domesticated very early in Palestine. The goat of Bible times was probably the Syrian or Mamber variety <em>(Capra hircus mambrica).<\/em> Domesticated goats may have as many as four kids in a litter, whereas wild goats bear only one or two.<\/p>\n<p>The Palestinian goat was commonly black. Speckled and spotted goats were a rarity, and for that reason Jacob’s request for those goats in Genesis 30:32 appeared very modest. There may also have been red goats (cf. 1 Sm 16:12; 19:13, where goat’s hair was used to imitate David’s hair, which was “ruddy” or auburn).<\/p>\n<p>Almost every part of the goat was used by the Israelites. The whole goat was used for sacrifice. Its flesh served as meat (Lv 7:23; Dt 14:4), and it was the principal source of milk (Prv 27:27). Goats were sheared in the late spring, and the goat hair was used for weaving tent cloth and for various domestic purposes (Ex 36:14; 1 Sm 19:13, 16). The tabernacle at Mt Sinai was made of goat’s hair blankets (Ex 26:7).<\/p>\n<p>Adult male goats were generally not eaten because of their strong flavor and toughness and also because they were necessary to insure the flock’s increase. Young kids, however, were usually the chief meat for a feast and were offered to visitors as a symbol of hospitality. Goat milk is richer than the milk of cows and sheep and evidently had broader uses. A good goat gives three quarts of milk a day, from which a rich butter and buttermilk can be made. The average Hebrew family could have lived almost entirely on a single goat’s production.<\/p>\n<p>Goatskin was tanned as leather, and the whole hide was turned into a skin bottle by sewing shut leg and neck apertures (Gn 21:14; Jos 9:4). Goatskin had many uses, including the construction of Hebrew musical instruments. The nebal, a large harp, was made with goatskin for its base sound. Drums had goatskin coverings.<\/p>\n<p>Goats were herded with sheep in biblical times, but each group remained separate following its own bell-laden leader. Jesus was evidently referring to their common herding in his description of the Last Judgment (Mt 25:31-46).<\/p>\n<p>Because of their wool, sheep are valued more than goats. However, where pasture and water are scarce and thorny shrubs dominate over grass, sheep are difficult to keep and goats become important. They can live under conditions that suit neither cows nor sheep, producing large quantities of milk. The goat does not supply fat as the sheep does, and since its hair is coarse its wool is rather scarce. Goat-hair cloth called cilicium was used to make tents.<\/p>\n<p>Goats have voracious appetites. They also were responsible for much damage done to the land of Palestine, breaking down terraces, destroying forests, and bringing about soil erosion by eating off all cover.<\/p>\n<p>The goat was recognized as a form of wealth, subject to the law of firstlings (Nm 18:17). It had to be eight days old before it could be offered as a sacrifice. A year-old male goat was one of the animals offered at the Passover (28:22), and two goats were offered on the Day of Atonement (Lv 16:7-10). The goat was also used for other specific sacrifices.<\/p>\n<p>The ibex, a type of wild goat <em>(Capra ibex nubiana),<\/em> still lives in small numbers on the cliffs close to the Dead Sea. That it was known in ancient times is evident from rock carvings. It is distinguished from the true wild goat by having a more compact rump and horns that are slender and curved back. Its slender legs and sharp cloven hooves enable it to cling to narrow rock ledges, to jump between them, and to climb steep cliffs.<\/p>\n<p>Usually the ibex is found in rugged mountain country among rocky crags and meadows just below the snow line (Ps 104:18). In Job 39:1 they are referred to as “mountain goats.” They frequently gather in herds of 5 to 20. They graze and browse, being active in the afternoon and sometimes feeding through the night. The large horn of the ibex was at one period made into the shofar that was blown in the second Jerusalem temple to announce the new year and the jubilee year.<\/p>\n<p>The goat was often used in a figurative and symbolic sense by the writers of the Bible: in Song of Songs 4:1 and 6:5 for the bride’s black hair; in Matthew 25:31-46 for the wicked; and in Ezekiel 34:17 and Daniel 8:5-8 for various human leaders.<\/p>\n<p class=\"h2\" id=\"Grasshopper\">Grasshopper<\/p>\n<p>Large insects of the Orthoptera order. They have chewing or biting mouth parts and two pairs of wings, the front pair of which is narrow and somewhat thickened and the hind pair membranous and used for flying. When not in use the flight wings are folded beneath the protective front wings like a fan against the body. By rubbing their wings together, male grasshoppers produce sounds that both males and females can detect. Grasshoppers pass through a partial metamorphosis; the egg hatches into a juvenile nymph that looks like an adult except for its smaller size and undeveloped wings. After several months the nymph becomes a winged adult.<\/p>\n<p>The terms “grasshopper” and “locust” are often used interchangeably. Actually the locust is a kind of grasshopper. Also confusing is the fact that other insects such as cicadas are sometimes called locusts. The difference between grasshoppers and locusts depends more on behavior than appearance. Grasshoppers are individual insects that lead solitary lives and do not migrate. The same insects when migrating in a swarm are called migratory grasshoppers or locusts. Elimination of their food supply by drought, flood, or fire may lead to migration. Climatic factors such as a warm dry winter also stimulate migrations.<\/p>\n<p>Grasshoppers and locusts have been a staple food in the Middle East and also among the Indians of the American Southwest. To the Israelites the grasshopper was considered ritually clean and could be eaten (Lv 11:22).<\/p>\n<p><em>See also<\/em> Locust (below).<\/p>\n<p class=\"h2\" id=\"Hare\">Hare<\/p>\n<p>Animal of the genus and species <em>Lepus europaeus judaeus, Lepus capensis,<\/em> and <em>Lepus arabicus.<\/em> It is found in open country, often near or on cultivated lands, and in woods, usually deciduous rather than evergreen. It is an herbivorous rodent and is different from the rabbit, which is not found in Palestine. Although it is not a true ruminant according to modern classification (because it does not have a four-chambered stomach), the hare does rechew its food. It has a process of partial regurgitation of material too hard for the cells in the stomach to absorb initially; thus, the hare actually chews food previously swallowed.<\/p>\n<p>Near Eastern hares have very long ears and large hind feet; their feet are well furred. They are similar to American jackrabbits, which are true hares. Hares do not dig or occupy burrows the way rabbits do. Hares are mainly nocturnal and spend their inactive hours hiding in vegetation. They eat grasses and herbaceous matter as well as twigs and young bark of woody plants. Hares breed with great rapidity—the young attaining sexual maturity at six months after birth.<\/p>\n<p>The hare was ceremonially unclean (Lv 11:6; Dt 14:7), evidently because although it appeared to chew its cud, it did not have cloven hooves. Consumption of hares has also been forbidden among the Arabs, Chinese, and Lapps, but the hare was widely hunted by other people in ancient and modern times. Its great speed, prolific breeding, timidity, and caution have saved it from extermination by its many enemies.<\/p>\n<p class=\"h2\" id=\"Hippopotamus\">Hippopotamus<\/p>\n<p>Large beast of problematic interpretation. Some early interpreters thought it referred to the elephant, others to the wild ox, the mammoth, or any large animal. It was called “behemoth” by the <span>kjv<\/span> translators. Today it is generally agreed that the reference is to the hippopotamus <em>(Hippopotamus amphibius),<\/em> a large, thick-skinned, amphibious mammal, an ungulate (having hooflike toenails) with a large head, a bulky, hairless body, and short legs.<\/p>\n<p>The description in Job 40:15-24 fits closely the modern hippopotamus (see <span>nlt<\/span>), except for the depiction of the tail. At present the hippopotamus is found only in the rivers of Africa, but there is fossil evidence that it has existed in the Holy Land, perhaps in the swamps of northern Galilee and the Jordan Valley.<\/p>\n<p>The hippopotamus has highly developed sense organs, placed in such a way that it can see, hear, and smell almost without being seen; its eyes, ears, and nostrils can reach above water while the rest of the animal lies submerged. It has a large mouth, large tusks, and a short, heavy throat. The strong legs are so short that the belly almost reaches the ground when the animal is on the land. The hippopotamus lives on plants and herbs growing in rivers, but if food is scarce there, it forages on land, usually at night. In spite of its heavy body it is surprisingly agile on land.<\/p>\n<p class=\"h2\" id=\"Horse\">Horse<\/p>\n<p>Przewalski’s horse (<em>Equus przewalskii,<\/em> an eastern race that roamed about Mongolia until modern firearms destroyed most of them after World War I) and the tarpan (a western race of southern Russia that became extinct in the Ukraine in 1851). The domesticated horse <em>(Equus caballus)<\/em> seems to have been derived from the tarpan. The original site of domestication is believed to have been Turkestan, a region north of Afghanistan and India, now in Russia. The horse differs from the donkey in that it has shorter ears, a longer mane with a forelock, a long hairy tail, and a soft, sensitive muzzle.<\/p>\n<p>Horses were used in war not only for riding but also for pulling the heavy, springless war chariots. Two kinds of horses were needed for these different purposes, and the Hebrews distinguished between chariot horses and cavalry horses.<\/p>\n\n<p>The Lord warned the early Israelites against unnecessarily amassing military strength in the form of horses and thereby following the oppressive tactics of the powerful Egyptians (Dt 17:14-16), but the demands of war caused both David and Solomon to import horses from Egypt into their kingdoms and to breed them. Solomon greatly increased the number of horses in the Jewish kingdom and maintained large stables at various cities (1 Kgs 10:26) such as the regional defense centers of Megiddo, Hazor, and Gezer (1 Kgs 9:15-19). Ahab’s horses are mentioned in 1 Kings 18:5, and records of Shalmaneser III state that Ahab furnished 2,000 chariots to a coalition against Assyria.<\/p>\n<p>In early Israel, the horse was opposed as a symbol of pagan luxury and of dependence on physical power for defense (Dt 17:16; 1 Sm 8:11; Ps 20:7; Is 31:1). Horse trading, mentioned as early as Genesis 47:17, was carried on by Solomon between Egypt and the Syro-Hittite principalities (1 Kgs 10:28-29). Most biblical references to horses refer to their use in war, but horses were also used for transportation. Riding seems to have been less popular than the use of chariots. Cavalry units were not introduced until the 12th century <span>BC<\/span> by the Medes. Joseph rode in Pharaoh’s second horse-drawn chariot (Gn 41:43), and Absalom made a display by riding a horse-drawn chariot (2 Sm 15:1). Naaman traveled by horse and chariot (2 Kgs 5:9). Later, horses were so common in Jerusalem that the royal palace had a special horse gate (2 Chr 23:15), and a gate of the city itself was known as the Horse Gate (Neh 3:28; Jer 31:40). Mordecai rode a royal horse of King Xerxes as a sign of honor (Est 6:8-11). Horses are often spoken of figuratively (Ps 32:9; “mare,” Sg 1:9; “stallions,” Jer 5:8; 12:5), especially in the context of judgment (Hb 3:8; Zec 1:8; 6:1-8; Rv 6:2-8; 9:17; 19:11-16).<\/p>\n<p><em>See also<\/em> Warfare; Travel.<\/p>\n<p class=\"h2\" id=\"Hyena\">Hyena<\/p>\n<p>Stocky carnivore <em>(Hyaena hyaena)<\/em> with coarse hair, an erect mane, and long hairs along the neck and back. Hyenas live in holes among rocks and banks. They are mainly nocturnal but are ordinarily neither noisy nor aggressive. Their cry, however, is a disagreeable, unearthly sound. Hyenas usually feed on carrion, crushing bones with their powerful jaws. If the carrion supply is inadequate, they will kill sheep, goats, or other small animals. When threatened, hyenas growl and erect their mane, but they rarely fight. They are massively built with forelegs longer than the hind legs.<\/p>\n<p>Known as scavengers in Africa, hyenas eat domestic refuse in the villages. In Palestine the striped hyena is a common predator, preferring rocky territory and even rock tombs. Since hyenas were notorious for raiding the graves of the dead, all Israelites who could afford it arranged for burial in tombs protected by massive stone doors. Absalom, King David’s son who was killed by Joab in the wild, was buried under a huge pile of stones to protect his corpse from molestation by hyenas (2 Sm 18:17).<\/p>\n<p class=\"h2\" id=\"Jackal\">Jackal<\/p>\n<p>Carnivore <em>(Canis aureus)<\/em> smaller than the true wolf and with a shorter tail. It is similar to the fox but has a broader head, shorter ears, and longer legs. The fox is solitary; the jackal tends to be gregarious. Its tail can be drooping or erect, compared with the long horizontal tail of the fox. Jackals usually prowl at night, either singly, in pairs, or in packs through open savannah country. They eat small mammals, poultry, fruit, vegetables, and carrion. They spend their days in thickets and clumps of vegetation. Often they obtain scraps from kills by larger carnivores. Jackals can run at speeds of about 33 miles (53 kilometers) per hour.<\/p>\n<p>The jackal can reach a height of about 20 inches (51 centimeters), roughly the size of a German shepherd dog. Its back is pale yellow with dark, almost black, flanks. Its lips are black and its ears white on the inside. The howl of the jackal sounds like the crying of a child or the heartrending wail of the bereaved (Mi 1:8; cf. Jb 30:29). To other jackals the howl is merely an invitation calling the pack together for its nocturnal hunting.<\/p>\n<p>OT references are chiefly to jackals prowling around ruined cities and wilderness areas (Neh 2:13; Ps 44:19; Is 13:22; 34:13; 35:7; Jer 9:11; 14:6; 49:33; 51:37; Lam 4:3; 5:18; Mal 1:3). Many such references are translated “dragon” in the <span>kjv<\/span>, but “jackal” is more appropriate.<\/p>\n<p class=\"h2\" id=\"Leech\">Leech<\/p>\n<p>Segmented worm (class Hirundinea) up to five inches (12.7 centimeters) long with a flat body equipped with suction pads at each end. The mouth, located at the bottom of the front suction pad, has three teeth that the leech uses to pierce the skin of its host. The leech feeds on blood, and its glands secrete an anticoagulant to prevent the blood from clotting. The ordinary medicinal leech (Hirudo medicinalis) is abundant in springs and ponds from the Negev Desert to Galilee. It adheres to the bodies of human beings and animals that submerge themselves in water, injects its anticoagulant, and sucks their blood.<\/p>\n<p>The reference in Proverbs 30:15 is uncertain (see <span>nlt<\/span>) but may be to the parasitic and greedy nature of the horse leech (genus <em>Haemopis<\/em>). The small horse leech enters its host’s mouth and nostrils from water while the animal is drinking. A leech weighing one-half ounce (14.2 grams) has been known to gorge itself with two and a half ounces (71 grams) of concentrated blood and then to exist for 15 months with no more to eat.<\/p>\n<p class=\"h2\" id=\"Leopard\">Leopard<\/p>\n<p>Called <em>Panthera pardus tulliana,<\/em> it is the most widespread of all the large wildcats. In rocky areas it lives in caves, but in forested regions it lives in thick vegetation. In OT times many lived in the vicinity of Mt Hermon (Sg 4:8).<\/p>\n<p>The leopard is somewhat smaller than the tiger, measuring up to 5 feet (1.5 meters) in length with a tail of about 30 inches (.8 meter). Its body is better proportioned than that of the tiger. The leopard takes its victim by surprise from a silent ambush, often concealing itself near villages or watering places and waiting for its prey, remaining in one spot for long spans of time. The leopard is swift on the ground (Hb 1:8), agile in trees, and very graceful in its movements. Its color is yellowish speckled with black spots (Jer 13:23). Daniel and John saw visions in which leopards were symbols of world powers (Dn 7:6; Rv 13:2).<\/p>\n<p>The leopard is a wary and cunning animal, formidable and ferocious (Jer 5:6; Hos 13:7; cf. Is 11:6). The leopard is dangerous not only to domestic animals but also to humans. With its natural camouflage it can hide on the forest floor, blending into the changing light and shadows. The Israelites were terrified of the leopard because it constantly ravaged their sheep and goats. Several biblical place names suggest that they were known for the leopards in their vicinity: Nimrah, Beth-nimrah, and Nimrim, a district northeast of the Dead Sea. It has survived in the Holy Land into the present century; a few leopards still exist in remote areas near Mt Tabor and Mt Carmel.<\/p>\n<p class=\"h2\" id=\"Leviathan\">Leviathan<\/p>\n<p>Sea monster mentioned several times in the Bible (Pss 74:14; 104:26; Is 27:1, <span>nlt<\/span>). It may refer to any of the larger marine animals such as large jellyfish, whales, or sharks, or to a large reptile like the crocodile. Some scholars think “Leviathan” may refer to animals now extinct, such as ichthyosaurs and plesiosaurs (marine reptiles similar to dinosaurs). The scriptural term might also refer to certain dinosaurs that spent part of their lives half-submerged in shallow lakes and oceans. Other scholars believe that most of the references are to the crocodile.<\/p>\n<p><em>See also<\/em> Crocodile (above).<\/p>\n<p class=\"h2\" id=\"Lion\">Lion<\/p>\n<p>Large, tawny-colored carnivore <em>(Panthera leo)<\/em> that preys chiefly on hoofed mammals and charges by a series of leaps and bounds. Within historic times the lion ranged in Africa, Europe, and the Holy Land. In ancient times the territories of the African and Persian lions met in the Middle East. The lion of the Holy Land was the Asiatic or Persian lion <em>(Panthera leo persica).<\/em><\/p>\n<p>The males have heavy manes that stop at the shoulders but cover much of the chest. The Persian lion cannot climb and is mainly nocturnal, returning to its lair or a thicket by day (Jer 4:7; 25:38; Na 2:11-12). This lion is about 5 feet (1.5 meters) long with a tasseled tail 30 inches (.8 meter) or so long; its shoulders may reach a height of 35 inches (.9 meter). It is one of the smallest of the lion breeds.<\/p>\n<p>Lions are usually found in pairs, though sometimes in larger numbers. A small group is known as a pride. They generally prefer open country but in Palestine evidently prowled the subtropical vegetation of the Jordan River valley. Lions, which usually hunt at dusk, kill smaller animals by a blow of the paw, larger ones by a bite in the throat. A lion does not remain in the same place for more than a few days. The animal is in its prime at about seven years of age, when it weighs from 400 to 600 pounds (181.6 to 272.4 kilograms).<\/p>\n<p>The lion does not characteristically attack humans, though like other great cats it may become a man-eater (1 Kgs 13:24-28; 20:36; 2 Kgs 17:25-26; Ps 57:4; Dn 6:7-27). Ordinarily, it attacks only out of great hunger or in self-defense. A very young lion that attacks humans can become dangerous if it develops a taste for human flesh. A very old lion, expelled from the pride because it can no longer keep up in the pursuit of antelope or gazelles, may choose humans as a relatively slow-moving prey.<\/p>\n<p>A lion generally roars only on a full stomach—that is, after it has consumed its prey (Ps 22:13; Ez 22:25; Am 3:4). Nevertheless, its roaring arouses fear (Am 3:8; 1 Pt 5:8). The lion is a bold (2 Sm 17:10; Prv 28:1), destructive animal (Ps 7:2; Jer 2:30; Hos 5:14; Mi 5:8), and the enemy of flocks (Am 3:12).<\/p>\n<p>Lions were common in biblical times in all parts of the Holy Land. Hebrew has at least seven words for lion and young lion. The lion is referred to about 130 times in the OT—more than any other wild animal. Lions were evidently much less common in NT times. After gradually declining, they became extinct in Palestine shortly after <span>AD<\/span> 1300. The lion was present in Mesopotamia, however, until the end of the 19th century.<\/p>\n<p>Lions played an important part in the political and religious symbolism of the Near East (1 Kgs 10:19-20). In Assyria and Babylonia the lion was regarded as a royal beast (Dn 7:4). Oriental monarchs maintained artificial lion pits as places of execution (Ez 19:1-9; Dn 6:7-16). Animals for these were captured in camouflaged nets or pits. To the Jews, the lion was the mightiest of beasts (Prv 30:29-31). Thus, it symbolized leadership (Gn 49:9-10; Nm 24:9) and hence eventually became a title for Christ (Rv 5:5). It was also the ensign of Judah’s tribe and was used by King Solomon in the decoration of his house and the temple.<\/p>\n<p class=\"h2\" id=\"Lizard\">Lizard<\/p>\n<p>Reptiles of the suborder Lacertilia. Their skin is covered with scales. The lizard is a useful creature because it captures harmful insects and worms. Like other reptiles, it lays eggs with shells softer than those of a bird and with no clear division between the yolk and the white. Lizards are “cold-blooded” organisms without a temperature-maintenance mechanism; hence, they become inactive in cold weather.<\/p>\n<p>Lizards can survive in barren parched countryside. In the Near East they are encountered in great numbers in the Arabian Desert, the Sinai Peninsula, and the Judean wilderness. There may be as many as 44 different species of lizards in the Holy Land.<\/p>\n<p>The Dabb lizard (genus <em>Uromastyx<\/em>), which attains a length of about 24 inches (61 centimeters), is found in the Negev Desert. It is omnivorous, an unusual trait since most lizards are insectivorous. It has a hard, rough skin, green with brown spots; a short, rounded head; and a powerful tail encircled with a row of strong spines that it uses as a weapon of defense.<\/p>\n<p>Lizards are listed as ceremonially unclean in Jewish law (Lv 11:29-31). The fact that lizards crawl on their bellies made them unclean. Contact with a lizard’s carcass defiled a law-abiding Jew (Lv 11:32-36). The <span>nlt<\/span> translates the “lizards” of Leviticus 11 as “great lizard,” “gecko,” “monitor lizard,” “sand lizard,” and “chameleon.” The monitor lizard is a large lizard that lives in the deserts of southern Palestine, Sinai, and Egypt. It is up to 55 inches (1.4 meters) long with a long snout and sharp teeth. Other translators and commentators render the original Hebrew in a wide variety of ways, including “tortoise,” “ferret,” “lizard,” “snail,” “mole,” and even “water hen.” The fact that most of the original Hebrew words occur only once in Scripture makes it very difficult to be certain about their appropriate translation.<\/p>\n<p><em>See also<\/em> Gecko (above).<\/p>\n<p class=\"h2\" id=\"Locust\">Locust<\/p>\n<p>An insect of the family <em>Acridiidae.<\/em> It is referred to by at least 12 different names in Scripture. The various Hebrew words may refer to different stages of its development from larva to adult or to the type of damage that it causes. Locusts are characterized by swarming and mass migration. In modern times they have caused extensive and disastrous destruction to vegetation. Grasshoppers do not swarm or migrate en masse, differentiating them from the true locusts.<\/p>\n<p>The OT mentions several different species of locusts. Leviticus 11:22 seems to refer to the slant-faced (bald) locust and also to the katydid, or long-horned grasshopper. The reference in Deuteronomy 28:42 may be to the mole cricket. In Joel 1:4 and 2:25 and in Nahum 3:16-17, successive stages of the insect’s development are described. The cutting locust (<span>kjv<\/span> “palmerworm”) of Joel is probably the first instar (stage of development), the swarming locusts (<span>kjv<\/span> “locust”) are middle stages, and the hopping locusts (<span>kjv<\/span> “cankerworm”) later instars but not yet fully matured insects. In the adult stage, called destroying locusts (<span>kjv<\/span> “caterpillar”), the color of the locust is reddish brown, which turns to yellow with a brownish network on the wings.<\/p>\n<p>Only three of the hundreds of varieties of locusts found in Bible lands are capable of multiplying into great swarms, and only the desert locust <em>(Schistocerca gergaria)<\/em> can be considered widespread in all the Bible lands. The desert locust is native to the Sudan (Africa). It is a little over two inches (5 centimeters) long and has a wingspread of some five inches (12.7 centimeters). It shows two phases, a solitary phase and a gregarious phase, with a possible third phase known as transiens. There are differences in the immature and adult forms of the phases in color and physiology.<\/p>\n<p>The quantity and distribution of rains are important factors in the extent of swarming. Moist soil is needed for depositing the eggs and permitting them to develop. Each female deposits from one to six egg pods, containing 28 to 146 eggs each. The larvae emerge in 15 to 43 days.<\/p>\n<p>In the gregarious phase (from the second stage of metamorphosis onward), the locust is driven by a strong wandering instinct. Masses of them form a random procession of overflowing locust bodies that ignore any obstruction. They swarm over everything (Jl 2:4-9). The only regulator of their activities is temperature; they are immobilized by high or low temperatures. Taking to wing they may move 1,200 miles (1,930.8 kilometers) from their native home. They fly in compact formations large enough to blot out the light of the sun. Their movement seems to be controlled by hormones, but the direction is influenced by the wind. The swarms consume almost every plant in their path, sparing only the carob, sycamore, castor tree, and oleander bush.<\/p>\n<p>A locust plague was one of the most severe evils to come upon the ancient world (Dt 28:38). Joel 2:1-11 describes a locust plague in graphic terms, using it as a symbol of God’s destroying judgment. Special days of prayer, fasting, and trumpet blowing were prescribed to remove locust plagues (1 Kgs 8:37-38; 2 Chr 6:28-29; Jl 2:12-17). Locusts symbolized powerful and merciless enemies that completely destroyed the earnings of human toil (Jgs 6:5; Is 33:4; Jer 46:23; 51:27; Na 3:15).<\/p>\n<p>Bedouins eat locusts raw, roasted, or boiled, preserving them by drying and threading. They are also crushed and ground, and the grist used in cooking or eaten with bread, sometimes mixed with honey and dates. Such was the diet of John the Baptist (Mk 1:6). The Greeks ground locusts in stone mortars to make flour of them.<\/p>\n<p>The ancients considered the two large hind legs, or jumping legs, as separate limbs and had a special name for them. Hence locusts were described as having four legs, a reference to the four smaller walking legs. “Going on all fours” thus referred to creeping or walking as opposed to jumping and did not mean that the unclean insects had only four legs in all. Because of its two hind jumping legs, the locust was exempted from the prohibition against unclean insects (Lv 11:20-23).<\/p>\n<p><em>See also<\/em> Plagues upon Egypt.<\/p>\n<p class=\"h2\" id=\"Mole\">Mole<\/p>\n<p>Rodent <em>(Spalax ehrenbergi)<\/em> from six to nine inches (15 to 23 centimeters) long, which burrows in any area where the soil is suitable for digging; it should be called a mole rat. Common in the Holy Land, large numbers are found in the vicinity of Jerusalem. Isaiah 2:20 refers to the mole, as does Leviticus 11:29-30 (<span>nlt<\/span>).<\/p>\n<p>The mole rat has no tail and is molelike in appearance, but neither true moles nor shrews have ever been found in the Holy Land. The mole rat’s teeth are strong and protruding like those of a squirrel. The neck is short and thick with a plump body shaped like a sausage. The short legs have broad paws with claws adapted for burrowing. The fur is soft, thick, and ashen gray. Its ears and almost sightless eyes, which are no larger than poppyseeds, are hidden in the fur. Folklore taught that touching a mole rat would result in blindness.<\/p>\n<p>In the wet winter season the mole rat builds breeding mounds resembling those of pocket gophers. It builds less complex resting mounds in the summer, although both have rather elaborate tunnel systems. The mole rat feeds on roots, bulbs, tubers, and various other subterranean plant parts, often doing extensive damage to agriculture.<\/p>\n<p class=\"h2\" id=\"Moth\">Moth<\/p>\n<p>Insect of the genus <em>Tineola<\/em> that lays its eggs on wool or furs, its larvae feeding on those materials. The destructive qualities of moths are referred to in several biblical passages (Jb 13:28; Ps 39:11; Is 50:9; Hos 5:12; Mt 6:19-20; Lk 12:33; Jas 5:2). In Isaiah 51:8 “worm” (<span>nlt<\/span>) refers specifically to the larva of the clothes moth. The moth symbolizes disintegration, decay, and weakening. It is only the larvae that do the damage. The adult is quite harmless and feeds mainly on the nectar of flowers. It is easily crushed (Jb 4:19). The clothes moth reproduces in May or June. It enters human dwellings in the evening. A week after the eggs are laid the larvae appear and immediately begin their work of destruction, eating anything within reach made of animal fibers.<\/p>\n<p>The moth’s destructive activity is done in secret without any sound and without any dramatic appearance, such as a swarm that blots out the sun. In an age when wealth was counted more in possessions than in money, and when among those possessions wool clothing was highly valued, moths could literally cause economic disaster; hence the words of Jesus in the Sermon on the Mount (Mt 6:19-20).<\/p>\n<p>There are hundreds of species of moths other than the clothes moth in the Holy Land; they are harmless to leaves, flowers, fruit, trees, and seeds. As with the clothes moth, the larvae inflict the damage.<\/p>\n<p class=\"h2\" id=\"Mouse\">Mouse<\/p>\n<p>Rodent of the family Muridae, especially genus <em>Mus.<\/em> The mouse was regarded as unclean because, being short legged, it was considered one of the creeping creatures (Lv 11:29). Mice known as commensals live in dwellings and tend to have longer tails and to be darker in color than wild mice, which are active chiefly at night. Mice are good climbers and even good swimmers. Wild mice eat many kinds of vegetation, including seeds, fleshy roots, leaves, and stems. At times they store food.<\/p>\n<p>The Hebrew word for “mouse” (Lv 11:29; 1 Sm 6:4-5; Is 66:17) is probably a general term for various rats and mice. The root meaning of the Hebrew word “mouse” is “destruction of corn,” a reference to the damage mice do to field crops. At least 23 varieties of mouselike rodents are known in the Holy Land. They cause food spoilage, damage household articles, and transport the host fleas that spread typhus, spotted fever, and bubonic plague. Plague bacteria may have caused the tumors or swellings among the Philistines (1 Sm 6:5). Isaiah 66:17 refers to a pre-exilic Canaanite cultic practice in which mice were eaten; the reference may actually be to the hamster. A number of rodents are eaten by Arabs of the Near East; the gerbil is considered a special delicacy. <em>See<\/em> Mole (above).<\/p>\n<p class=\"h2\" id=\"Mule\">Mule<\/p>\n<p>Hybrid offspring of a male ass and a female horse <em>(Equus asinus mulus),<\/em> ordinarily sterile. The offspring of a female donkey and a stallion (male horse) is known as a hinny and is of little value because of its inferior size.<\/p>\n<p>Because crossbreeding was forbidden in the law (Lv 19:19), the Israelites procured mules from the Gentiles, perhaps from the Phoenicians, since Tyre (a Phoenician seaport in what is now southern Lebanon) imported horses and mules (Ez 27:14). Mules did not appear in Israel until David’s reign (2 Sm 13:29), possibly because of the rarity of horses among the Hebrews. Mules were used chiefly by members of the royal court and by other nobles. King David rode on a mule, and Solomon rode to his inaugaration on King David’s mule (1 Kgs 1:33). Absalom met his death riding on a mule (2 Sm 18:9). Mules were less common than horses, camels, and asses in the postexilic community (Ezr 2:66). In antiquity Asia Minor was especially noted for breeding fine mules.<\/p>\n<p>Mules have long enjoyed a reputation for obstinacy, but that trait is not mentioned in the Bible. The mule is prized for riding and for carrying heavy burdens, especially in warm mountainous regions. They are sure-footed and thrive best in hot, dry climates. The mule has the frugality, endurance, and steady gait of an ass along with the size, strength, swiftness, and courage of a horse. Mules are almost never sick. They live longer than horses. They can carry a load of up to 300 pounds (136 kilograms) as far as 30 miles (48.3 kilometers) a day.<\/p>\n<p><em>See also<\/em> Travel.<\/p>\n<p class=\"h2\" id=\"Pig\">Pig<\/p>\n<p>Most properly, newborn swine. “Swine” is technically the better name for the species, but it is rarely used in common speech today. The domestic pigs of the Middle East derived from the wild pig <em>(Sus scrofa).<\/em> The pig is the most prolific and abundant supplier of meat and fat for food. A thick layer of fat just under the skin is especially pronounced in domestic breeds. Pigs cannot be driven, so they are of value only to the settled farmer. The Hebrews were originally a nomadic people; therefore, they had little use for an animal closely associated with settled life. An Egyptian prince of about 1500 <span>BC<\/span>, however, is recorded as owning a herd of 1,500 swine.<\/p>\n<p>The pig is clumsily built, yet lively and able to move with agility and speed. The most conspicuous characteristic of the pig is a truncated, mobile snout terminating in a disc-shaped surface on which the nostrils are located. Most pigs have large tusks in both jaws which grow continuously in life. The tusks of the upper jaw are unique in that they curve upward instead of pointing downward as in most animals. The excrement of a pig has an almost unbearable odor, which clings not only to the pig itself but also to swineherds, who can be identified a long way off.<\/p>\n<p>Pigs were never raised in the Holy Land by Jews. The great herd into which Jesus drove the unclean spirits was encountered in the land of the Gadarenes, a non-Jewish area east of the Jordan. The Gadarene demons took refuge in a herd of pigs feeding on a bluff overlooking the Sea of Galilee (Mt 8:28-32).<\/p>\n<p>Wild pigs were found in the Holy Land as in many countries today. Psalm 80:13 refers to the destructiveness of a wild boar (the male, or hog) attacking growing crops. A party of wild boars can destroy an entire vineyard or a field of crops in a single night. They devour, trample, and ravage everything within reach.<\/p>\n<p>Boar hunts were common in ancient Mesopotamia. Wild boars do not attack unless molested, but they are dangerous when aroused. They travel in bands of from 6 to 50 and are most active in the evening and early morning hours. The body is covered with stiff bristles and usually some finer hair, but the body covering is often quite scanty. Wild pigs are mainly vegetarian, feeding on roots, nuts, grains, and plant stems. Wild boars were particularly abundant in the mountainous regions of Lebanon and Anti-Lebanon, in the Jordan River valley, and in wooded sections such as Mt Tabor.<\/p>\n<p>Strict Jews would not even mention swine by name but would always substitute the term “the abomination.” Israelites considered themselves polluted if they were even touched by a swine’s bristle. To the Jews, the pig symbolized filth and ugliness. Pigs will eat fecal material, vermin, rodents, carrion, and the like (2 Pt 2:22). Proverbs 11:22 refers to the incongruity of a golden ring in the nose of an animal showing such characteristics. A similar metaphor occurs in Jesus’ statement about casting pearls before swine (Mt 7:6). The prodigal son’s degeneration was shown by his being forced in his poverty to feed pigs and eat their food (Lk 15:15-16).<\/p>\n<p>Eating the flesh of pigs was forbidden to the Jews (Lv 11:7; Dt 14:8). The Canaanites in the Holy Land killed and ate pigs freely. In intertestamental times Antiochus IV (Epiphanes), a Syrian king whose territories included Israel, used the pig to “Hellenize” the Jews. He first tested their loyalty to the Jewish faith by requiring the consumption of pork, considered a delicacy by the Greeks (2 Macc 6:18). The act of desecration that drove the Jews to rebellion, however, was the sprinkling of pig blood on the temple altar in a sacrifice to Zeus (1 Macc 1:47).<\/p>\n<p>Pigs were frequently used in pagan worship (Is 65:4; 66:3, 17), which may account for their being forbidden to the Jews as food. Evidence in the Holy Land shows that pigs were sacrificed long before Hellenistic times. Pig bones were found in a grotto below the rock-cut place of sacrifice at Gezer. A similar underground chamber with vessels containing piglet bones at Tirzah dates to the middle Bronze Age (about 2000 <span>BC<\/span>).<\/p>\n<p>Alabaster fragments of a statuette of a pig ready to be sacrificed have been unearthed. Swine were sacrificed to Aphrodite (Venus) in Greece and Asia Minor. In addition, pigs were sacrificed in connection with oaths and treaties; in the <em>Iliad,<\/em> Agamemnon sacrificed a boar to Zeus and Helios. So it is not surprising that among the Jews the pig became a symbol of filthiness and paganism.<\/p>\n<p>It is possible that eating pork was forbidden primarily because the pig may carry many worm parasites such as trichina, though that is also true of some “clean” animals. Another reason for forbidding their consumption may have been that pigs eat carrion. Some people are allergic to pork in hot weather—another suggested reason behind the Jewish taboo. The same taboo exists among the Muslims and existed in certain social strata in Egypt.<\/p>\n<p class=\"h2\" id=\"Porcupine\">Porcupine<\/p>\n<p>Rodent, <em>Hystrix cristata,<\/em> which lives in forested areas, rocky hills, ravines, and valleys. The porcupine is still found in the Holy Land today. It has long quills that can be raised to give the appearance of a crest. It is almost entirely nocturnal. It burrows by day into a natural cavity or crevice. The Old World porcupine rarely climbed trees, although the New World porcupine frequently does. A porcupine may weigh as much as 60 pounds (27.2 kilograms). It eats fruit, bark, roots, and other vegetation, and carrion as well. Although its flesh is edible, the porcupine was not classed among the clean animals for the Israelites. The reference in Isaiah 34:11 (<span>rsv<\/span>) is probably to the porcupine, as is Isaiah 14:23 in the <span>nlt<\/span>. <em>See<\/em> Hedgehog.<\/p>\n<p class=\"h2\" id=\"Scorpion\">Scorpion<\/p>\n<p>Arthropod of the same group as spiders (arachnids). A dozen species of scorpions (order Scorpionida) are found in the Holy Land, but 90 percent of the scorpions are yellow scorpions, usually three to five inches (7.6 to 12.7 centimeters) long. The rock scorpion, also common to the Holy Land, is as thick as a man’s finger and from five to seven inches (12.7 to 17.8 centimeters) in length. Scorpions are slow, nocturnal invertebrates that rest beneath stones by day and prey on insects and other arachnids by night. At the end of its long tail the scorpion carries a poisonous sting that is fatal to most prey and extremely painful to humans (Rv 9:3, 5, 10; cf. 1 Kgs 12:11, 14). Scorpions symbolize Ezekiel’s evil countrymen (Ez 2:6) and the demonic forces of Satan (Lk 10:19). The scorpion is referred to as frequenting the Sinai Desert (Dt 8:15).<\/p>\n<p>A scorpion has from six to eight eyes. It has eight legs like a spider and two lobsterlike claws with which it catches and holds its prey. It feeds particularly on locusts and beetles. In many species the female scorpion eats the male after mating. Scorpions lay eggs that hatch very shortly after laying. Scorpions prefer warmer climates, and because of their desire for warmth, enter houses, especially at night, hiding in beds, blankets, footwear, and clothing.<\/p>\n<p class=\"h2\" id=\"Sheep\">Sheep<\/p>\n<p>Domestic animal, <em>Ovis orientalis,<\/em> referred to directly or by some term such as ewe, lamb, ram, or by some fact concerning them over 700 times in Scripture.<\/p>\n<p>Sheep represented the chief wealth and total livelihood of pastoral peoples, providing food to eat, milk to drink, wool for the making of cloth, and hides and bones for other uses. In addition, the sheep was a medium of exchange and a sacrificial animal. The number of sheep raised in ancient times was prodigious. Mesha, king of Moab, paid a tribute annually of 100,000 lambs and the wool of 100,000 rams (2 Kgs 3:4). The Israelites took 250,000 sheep from the Hagrites (1 Chr 5:21).<\/p>\n<p>Sheep shearing was often done for festivals (2 Sm 13:23). The sheep was held down on its side and its legs were tied together; then it lay docilely while its wool was clipped (Is 53:7). Sheep reserved for burnt offerings were not shorn; nothing could be held back from a sacrifice to the Lord.<\/p>\n<p>Wool had to be processed before it could be used for clothing. First it was washed, sometimes while still on the sheep, then carded and perhaps weighed for the market. The spinning of wool was regarded as a woman’s work (Prv 31:19), but weaving the spun thread into cloth on a loom was primarily a man’s occupation.<\/p>\n<p>The Bible reports that Abel kept sheep (Gn 4:2). The first sheep to be domesticated was probably the argali <em>(Ovis ammon),<\/em> a variety of the urial <em>(Ovis vignei),<\/em> a mountainous species still existing in Turkestan and Mongolia. Five breeds had reached Mesopotamia by 2000 <span>BC<\/span>; all were of the urial stock.<\/p>\n<p>The sheep known in Israel was the broad-tailed sheep <em>(Ovis orientalis vignei<\/em> or <em>laticaudata),<\/em> of which the tail weighs from 10 to 15 pounds (4.5 to 6.8 kilograms) and has always been considered a delicacy. Thus the Lord asked for this choice part as a sacrifice (Ex 29:22-25).<\/p>\n<p>Only the ram of the broad-tailed sheep has horns, but in other varieties of sheep in the Holy Land the ewe also has horns. The horns, two to three inches (5 to 8 centimeters) in diameter, can be potent weapons. Rams’ horns could be used as trumpets (Jos 6:4) or as oil containers (1 Sm 16:1).<\/p>\n<p>Although the sheep is very similar to the goat, it is differentiated by a lower forehead, its angulated spiral horns marked with transverse wrinkles and curved slightly outward, its covering of wool, and its lack of a “goatee.” Most sheep are white (Ps 147:16; Is 1:18; Dn 7:9; Rv 1:14).<\/p>\n<p>The flesh of sheep was a luxury in the biblical culture. King Solomon required a daily provision of 100 sheep for his table (1 Kgs 4:23), but the common people ate lamb or mutton only on festive occasions. A young ram was usually chosen because the ewes were more important to the future prospects of the herd. The meat was boiled in large caldrons. The milk of the sheep is extremely rich; in biblical times it was usually allowed to curdle before drinking. Possibly some Israelites kept lambs in their houses as pets (2 Sm 12:3-4).<\/p>\n<p>To protect the flock at night against predatory attacks, the shepherd tried to provide a fold. In meadows near villages, folds were built and watchmen were hired to relieve the shepherds. The shepherds of the nativity story were out in the field (Lk 2:8); they had no fold but probably had set up a tent for shelter, consisting simply of goat-hair blankets spread across sapling supports. The scarcity of springs in the Holy Land made the watering of the flock a crucial problem for the shepherd (Gn 13:8-11).<\/p>\n<p>Wild mountain sheep, varieties of <em>Ovis orientalis,<\/em> are known in the Mediterranean area (Dt 14:5). The Deuteronomy passage (<span>kjv<\/span> “chamois”) might also refer to <em>Ovis traelaphus,<\/em> a sheep about five feet high (1.5 meters) with long, curved horns. Another possibility is the Barbary sheep that lives in small flocks in rugged mountain areas in Barbary, Egypt, and Mt Sinai. The true chamois is unknown in Palestine.<\/p>\n<p>The sheep is also used figuratively in Scripture. The ram represented great strength and fittingly symbolized Medo-Persia in Daniel’s vision (Dn 8:3). It is the nature of sheep to be gentle and submissive (Is 53:7; Jer 11:19), defenseless (Mi 5:8; Mt 10:16), and in constant need of guidance and care (Nm 27:17; Mt 9:36). Such qualities are regarded as desirable in the lives of believers in Christ; hence the many figurative references to sheep in the NT and to Jesus as shepherd (Mk 6:34; Jn 10:1-30; Rom 8:35-37; Heb 13:20-21; 1 Pt 2:25). The resurrected Christ told the apostle Peter to “feed my lambs” and “tend my sheep” (Jn 21:15-17).<\/p>\n<p><em>See also<\/em> Offerings and Sacrifices.<\/p>\n<p class=\"h2\" id=\"Snail\">Snail<\/p>\n<p>Invertebrate gastropods (mollusks). Land snails are very numerous in the Near East. Some freshwater forms serve as hosts for the schistosome worm, the fluke parasite causing the dread disease bilharzia (schistosomiasis).<\/p>\n<p>Purple dyes of all shades were highly valued in the ancient world. A royal purple dye was obtained from secretions of a sea snail <em>(Murex trunculus<\/em> and <em>Murex brandaris).<\/em> Evidently, that process was developed by Phoenicians, Egyptians, and Assyrians as early as 1500 <span>BC<\/span>. The “purple” fishermen had their own guild during the time of the Roman Empire. The snails were harvested during the fall and winter seasons; in the spring, when egg laying took place, little dye was available. The snails tended to remain concealed in the summer. They inhabited the waters off Crete and Phoenicia. Tyrian purple, produced in the Phoenician city of Tyre, the center of the purple-dye industry, was obtained by a double dyeing. Large deposits of murex shells from dyeing operations have been found along the Mediterranean shoreline. The Israelites had to import purple goods (Ez 27:16). Lydia was a “seller of purple” or of cloth so dyed (Acts 16:14). Purple was a sign of distinction, royalty, and wealth (cf. Ex 25:4; 28:5-6, 15; Nm 15:38; 2 Chr 2:7; Est 8:15; Prv 31:22; Sg 3:10; Ez 27:7; Dn 5:7).<\/p>\n<p>Exodus 30:34-35 refers to “onycha,” which was an important ingredient of incense. Onycha is the horny, clawlike operculum (the plate that closes off the opening of its shell when a snail is retracted) of a Near Eastern member of the molluskan family Strombidae. The operculum is sometimes used for offense or locomotion as well as for defense. When burned, the operculum gives off a sharp, strong scent, and when mixed with more fragrant but less powerful substances is even more potent. The name “onycha” is derived from a Greek word <em>(onyx)<\/em> for a fingernail or a claw.<\/p>\n<p><em>See also<\/em> Dye, Dyeing, Dyer.<\/p>\n<p class=\"h2\" id=\"Snake\">Snake<\/p>\n<p>Various species of snake, suborder Ophidia (Serpentes). In the Bible nine Hebrew words and four Greek ones refer to snakes. The most common Hebrew word is onomatopoeic—that is, it is an imitation of a snake hissing or of the sound it produces as it scrapes its scales along the ground (cf. Jer 46:22). Many types of snakes lay eggs (Is 59:5), although some retain the eggs in the body until ready to hatch.<\/p>\n<p>Snakes are among the most widespread reptiles and are found on all continents except Antarctica; they decrease in numbers and species toward the poles but increase as one approaches the equator. Thirty-three species of snakes are known in Palestine and neighboring countries, 20 of which are poisonous. Two dangerous characteristics of the snake noted by biblical writers are its inconspicuous way of moving and the ease with which it hides itself.<\/p>\n<p>Many snakes are able to swallow animals several times their own diameter because of their unusually flexible jaw mechanism. They lack not only legs but also movable eyelids. Snakes periodically shed their skins. The tongue is actually a hearing apparatus sensitive to airborne vibrations and probably to heat waves.<\/p>\n<p>The venom of poisonous species is a clear, thin secretion, transmitted to the victim’s bloodstream by means of fangs. Two types of venom are known: that of the vipers, which affects respiration and disintegrates red blood cells, and that of the cobras, which paralyzes the nervous system.<\/p>\n<p>The “asp” referred to in the Bible is probably the cobra; the “adder” is the viper. The “cockatrice” (<span>kjv<\/span>) is probably the adder. Serpents were associated with worship in Canaanite religion and symbolized evil deities among many other peoples. Steles (upright stones bearing inscriptions) have been unearthed at several sites in the Holy Land and Syria depicting a god or worshiper with a snake winding about the legs or body. Because the Israelites were burning incense in pagan worship of Moses’ bronze serpent (Nm 21:8-9), King Hezekiah destroyed it in his religious reform (2 Kgs 18:4).<\/p>\n<p>Although snakes have been an object of veneration in some religions, in the Judeo-Christian tradition snakes represent evil and, more specifically, the devil. That association began in the Garden of Eden (Gn 3:1-15) and is also found in the book of Revelation (12:9; 20:2-3).<\/p>\n<p><em>See also<\/em> Adder (above); Asp (above).<\/p>\n<p class=\"h2\" id=\"Spider\">Spider<\/p>\n<p>Animal of the order Araneida. Between 600 and 700 different species inhabit the Holy Land. Spiders are different from insects in that, like scorpions, they have four pairs of legs instead of three. Spiders are equipped with poison glands—the effectiveness varying from species to species. A few can kill only insects, but others can also kill birds and mice.<\/p>\n<p>Most spiders have a pair of spinnerets attached to silk glands on the underside of the abdomen; from them a web is extruded. In the Bible the spider’s web is referred to as a symbol of frailty and insecurity (Jb 8:14; Is 59:5-6).<\/p>\n<p class=\"h2\" id=\"Sponge\">Sponge<\/p>\n<p>Simple marine animals, phylum Porifera. The term “sponge” also refers to those animals’ skeletal remains. The sponge has a porous body composed of tubules and cells.<\/p>\n<p>Sponge fishing was well known in the Mediterranean area in ancient times. It was practiced particularly along the Anatolian and Syrian coasts. Sponges were harvested by divers. The use of sponges in absorbing liquids is referred to in the Bible (Mt 27:48; Mk 15:36).<\/p>\n<p class=\"h2\" id=\"Unicorn\">Unicorn<\/p>\n<p><em>See<\/em> Wild Ox (below).<\/p>\n<p class=\"h2\" id=\"Wasp\">Wasp<\/p>\n<p>Insects of the family Vespidae. Hornets are social wasps that build large aerial apartment houses in which 1,000 or more individuals may live. In the Bible the hornet is used as a metaphor for God’s use of military forces (Ex 23:28; Dt 7:20; Jos 24:12).<\/p>\n<p class=\"h2\" id=\"Whale\">Whale<\/p>\n<p>Largest of all living creatures, including those that have become extinct. Whales are air-breathing mammals of the order Cetacea.<\/p>\n<p>Two varieties of whales visit the shores of the Holy Land at times. The finback whale <em>(Balaenoptera physalus)<\/em> weighs about 200 tons (181 metric tons) and lives mainly in the Arctic region but sometimes passes through the Straits of Gibraltar to reach the eastern Mediterranean Sea. It feeds on small marine organisms that it strains through its whale bone; it does not have teeth. The finback whale’s esophagus is narrow.<\/p>\n<p>The sperm whale <em>(Physeter catodon),<\/em> about 60 feet (18.3 meters) long, has a curiously shaped head that looks like a battering ram. The teeth in the lower jaw of the male sperm whale are about seven inches (17.8 centimeters) long. It feeds on big fish, even on sharks. It has a large throat opening.<\/p>\n<p>Whales are referred to in Genesis 1:21 and Job 7:12 (<span>kjv<\/span> only). The “great fish” of Jonah 2:1 need not have been a whale but could have been a large shark, such as the whale shark <em>(Rhineodon),<\/em> which grows 70 feet (21.3 meters) long and lacks the terrible teeth of other sharks. Whatever the actual marine organism, Jonah’s deliverance was miraculous. The Greek word for “whale” is sometimes used as a general term for “sea monster” or huge fish and may be used in that sense in Matthew 12:40.<\/p>\n<p class=\"h2\" id=\"WildOx\">Wild Ox<\/p>\n<p>Large, fierce, fleet, intractable animal <em>(Bos primigenius).<\/em> It had a long, lean rump with a straight back and a long, narrow head. The animal described in Job 39:9-12 is clearly the wild ox. The two horns (Dt 33:17), its outstanding characteristic, were straight and as long as the head (Nm 23:22; 24:8; Ps 22:21). Kings often symbolized their dominion by wearing a helmet with two wild ox horns (cf. Pss 92:10; 132:17-18). The horns were often used as drinking vessels by the Israelites; some were large enough to hold four gallons (15 liters).<\/p>\n<p>Hunting the wild ox was a favorite sport of Assyrian kings. Tiglath-pileser I hunted it in the Lebanon Mountains about 1100 <span>BC<\/span> (cf. Ps 29:6). At one time the animal referred to in Job 39:9-12 was thought to be the oryx or antelope because of the similarity between the Hebrew word in Job and the Arabian name for oryx. The translators of the <span>kjv<\/span> called the wild ox a “unicorn” because of representations found on Babylonian mosaics and Egyptian drawings. Those representations showed it in strict profile, showing only one horn—hence, “unicorn.” Jerome’s Vulgate, a Latin Bible translation (fourth century <span>AD<\/span>) and Martin Luther’s German version translated it similarly.<\/p>\n<p class=\"h2\" id=\"Wolf\">Wolf<\/p>\n<p>Large doglike mammal <em>(Canis lupus)<\/em> that travels in bands of up to 30 animals. From the nose to the rump, the wolf measures about 3 feet (.9 meter); its drooping tail is about 18 inches (.5 meter) long. It looks much like a skinny German shepherd dog. The grayish yellow pelt is coarse and short haired.<\/p>\n<p>Wolves hunt singly or in relays, usually at night (Jer 5:6). Wolves have acute hearing and sight but rely chiefly on scent and usually catch their prey in a swift, open chase. The wolf has a reputation for boldness, fierceness, and voracity (Gn 49:27; Hb 1:8). It commonly kills more than it can eat or drag away and thus is known for its greediness.<\/p>\n<p>The wolf is a restless animal, always on the move; hunger drives it from one place to another in constant search of new hunting grounds. During spring and fall, wolves usually roam singly or in pairs, whereas in summer they may travel in family groups. In winter, several such groups may join to form a large pack. Wolves are intelligent, social creatures, faithful to their own kind. They mate for life. Individually, the wolf is a rather timid animal; it would much rather avoid human beings. But collectively wolves can be among the most dangerous animals alive.<\/p>\n<p>In Egypt, Rome, and Greece the wolf was considered sacred. Wolves were well known in the Holy Land and are still found there and also in many places in Asia Minor. Shepherds continually battled with wolves that plundered their flocks (Jn 10:12).<\/p>\n<p>The Bible refers to wolves in a literal sense in only three places (Is 11:6; 65:25; Jn 10:12), all other references being figurative. Usually the wolf is a symbol of enemies or the wicked (e.g., Ez 22:27; Zep 3:3; Acts 20:29). Both the wolf’s courage and its cruelty were probably in the mind of the patriarch Jacob when he predicted the fate of Benjamin’s tribe (Gn 49:27).<\/p>\n<p class=\"h2\" id=\"Worm\">Worm<\/p>\n<p>Actually insect larvae in most biblical references, usually maggots, the larvae of flies (see Fly, above). For example, maggots are evidently referred to in accounts of worms feeding on spoiled manna (Ex 16:19-20), corpses (Jb 21:26; Is 14:11), or open wounds (Jb 7:5). Mark 9:48 refers to a maggot that eats dead flesh. In Acts 12:23 a fatal, worm-induced abdominal disease of King Herod is mentioned. In other cases, the reference is to the larvae of other insects (Is 51:8). In Deuteronomy 28:39 and Jonah 4:7 the vine weevil <em>(Cochylis ambiguella)<\/em> is probably referred to; it destroys vines by boring into their stems. Comparing a man to a worm is a metaphor for abasement (Jb 25:6; Ps 22:6).<\/p>","content_en":"<h3>ANIMALS<\/h3>\n<p>In biblical usage, all members of the animal kingdom. Animals are mentioned throughout the Bible from Genesis to Revelation. Animals figured in many important biblical events, including the Creation, the fall of man, the Flood, the ten plagues in Egypt, the Hebrew worship system, and the life of Jesus Christ. The people of both OT and NT times lived close to the land and were well acquainted with various animals so that the scriptural writers and Jesus himself frequently used animals as object lessons.<\/p>\n<p>The biblical approach to classification of animals is somewhat different from the system of classification used by biologists today. The present system of classification, which traces back to Carolus Linnaeus (an 18th-century Swedish botanist), is based on structure, both internal and external. The biblical basis of classification is habitat. Thus Genesis 1 speaks of aquatic organisms (v 20); aerial organisms (v 21); animals that crawl on the ground (v 24); cattle or domesticated animals (animals that live in association with humans) (v 24); and wild animals (v 24). The same system of classification is followed in Leviticus 11 and throughout Scripture.<\/p>\n<p>Because of the divergence between systems of classification, the various animals of the Bible will be listed here in alphabetical order—including reptiles, fish, and even invertebrates such as insects, spiders, worms, and sponges. Birds are discussed in a separate article.<\/p>\n<p>Preview<\/p>\n<p>• Adder<\/p>\n<p>• Ant<\/p>\n<p>• Antelope<\/p>\n<p>• Ape<\/p>\n<p>• Asp<\/p>\n<p>• Ass<\/p>\n<p>• Badger<\/p>\n<p>• Bat<\/p>\n<p>• Bear<\/p>\n<p>• Bee<\/p>\n<p>• Behemoth<\/p>\n<p>• Camel<\/p>\n<p>• Caterpillar<\/p>\n<p>• Cattle<\/p>\n<p>• Chameleon<\/p>\n<p>• Coral<\/p>\n<p>• Cricket<\/p>\n<p>• Crocodile<\/p>\n<p>• Deer<\/p>\n<p>• Dog<\/p>\n<p>• Donkey<\/p>\n<p>• Dragon<\/p>\n<p>• Fish<\/p>\n<p>• Flea<\/p>\n<p>• Fly<\/p>\n<p>• Fox<\/p>\n<p>• Frog<\/p>\n<p>• Gazelle<\/p>\n<p>• Gecko<\/p>\n<p>• Gnat<\/p>\n<p>• Goat<\/p>\n<p>• Grasshopper<\/p>\n<p>• Hare<\/p>\n<p>• Hippopotamus<\/p>\n<p>• Horse<\/p>\n<p>• Hyena<\/p>\n<p>• Jackal<\/p>\n<p>• Leech<\/p>\n<p>• Leopard<\/p>\n<p>• Leviathan<\/p>\n<p>• Lion<\/p>\n<p>• Lizard<\/p>\n<p>• Locust<\/p>\n<p>• Mole<\/p>\n<p>• Moth<\/p>\n<p>• Mouse<\/p>\n<p>• Mule<\/p>\n<p>• Pig<\/p>\n<p>• Porcupine<\/p>\n<p>• Scorpion<\/p>\n<p>• Sheep<\/p>\n<p>• Snail<\/p>\n<p>• Snake<\/p>\n<p>• Spider<\/p>\n<p>• Sponge<\/p>\n<p>• Unicorn<\/p>\n<p>• Wasp<\/p>\n<p>• Whale<\/p>\n<p>• Wild Ox<\/p>\n<p>• Wolf<\/p>\n<p>• Worm<\/p>\n\n<p class=\"h2\" id=\"Adder\">Adder<\/p>\n<p>One of the 20 poisonous snakes found in Israel and surrounding countries, also referred to as cockatrice and viper. True vipers (genus <em>Cerastes, Echis colorata,<\/em> and <em>Vipera palestina<\/em>) also exist there, poisonous snakes with curved fangs that spring into position when the snake strikes. The horned viper <em>(Cerastes hasselquistii)<\/em> may attack horses. It is 12 to 18 inches (30 to 46 centimeters) long and often lies in ambush in the sand with only its eyes and the hornlike protrusions on its head visible.<\/p>\n<p>Both Jesus and John the Baptist referred to the viper several times (Mt 3:7; 12:34; 23:33). The reference in Acts 28:3 is probably to a small viper <em>(Vipera aspis)<\/em> that strikes rapidly and is very pugnacious. It is found in southern Europe and hisses each time it inhales and exhales. The poison of vipers attacks the respiratory system and disintegrates red blood cells.<\/p>\n<p><em>See also<\/em> Snake (below).<\/p>\n<p class=\"h2\" id=\"Ant\">Ant<\/p>\n<p>Mentioned only twice in the Bible, both times in the book of Proverbs. For many years Solomon was charged with a biological error when he referred to the ant as providing her meat in the summer and gathering her food in the harvest (Prv 6:8). Critics of the Bible were quick to point out that, so far as was then known, ants do not store up food. They assumed that Solomon had probably kicked open an ant hill and mistaken the pupal cases (pods in which immature ants grow to maturity) for grain or had observed ants carrying bits of grain, leaves, and other matter to their nests.<\/p>\n<p>At least three species of grain-storing ants are now known—two occur in Israel and the other in Mediterranean countries. The particular species referred to by Solomon (Prv 6:6-8; 30:24-25) is probably the harvester ant <em>(Messor semirufus).<\/em> Its granaries are flat chambers connected by galleries irregularly scattered over an area about six feet (1.8 meters) in diameter and about a foot (.3 meter) deep in the ground. Seeds are collected from the ground or picked from plants. The head, or radicle, which is the softest part of the kernel, is bitten off to prevent germination, and the chaff and empty capsules are discarded on kitchen middens (refuse piles) outside the nest. Individual granaries may be 5 inches (12.7 centimeters) in diameter and a half inch (1.2 centimeters) high. Some nests are known to be 40 feet (12 meters) in diameter and 6 to 7 feet (approx. 2 meters) deep with several entrances.<\/p>\n<p class=\"h2\" id=\"Antelope\">Antelope<\/p>\n<p>Several antelope-like creatures are referred to in the Scriptures. One seems to be the white oryx <em>(Oryx leucoryx),<\/em> referred to in Deuteronomy 14:5 (<span>kjv<\/span> “wild ox”; <span>rsv<\/span> “antelope”) and Isaiah 51:20 (<span>kjv<\/span> “wild bull”; <span>RSV <\/span>“antelope”). The oryx was probably the antelope, commonly used for food because its long horns made it relatively easy to catch.<\/p>\n<p>Another antelope mentioned in the Bible is the addax <em>(Addax nasomaculatus),<\/em> probably the “pygarg” of Deuteronomy 14:5 (<span>kjv<\/span>). It is a native of North Africa with grayish white hinder parts, a white patch on the forehead, and twisted and ringed horns. The word “pygarg” comes from a Greek word meaning “white rump.” The addax is about the size of a donkey. Its body is closely covered with short hair. It has a short mane on the underside of its neck that makes the head look somewhat like that of a goat. The hooves are broad and flat, and the tail resembles that of a donkey. It is common in Africa and in Arabia, where Arabs hunt it with falcons and dogs.<\/p>\n<p>Antelopes are very graceful and run with their heads held high. Both sexes have long, permanent, hollow horns. With the oryx the horns go straight back; addax horns are twisted and ringed. Antelope are alert, wary, and keen sighted. They are usually found in herds of from two to a dozen. If injured or brought to bay, an antelope attacks with its head lowered so that the sharp horns point forward. Antelopes feed on grasses and shrubs, drinking from streams and water holes. When water is scarce, they eat melons and succulent bulbs. Both addax and oryx were ceremonially clean in Jewish law.<\/p>\n<p class=\"h2\" id=\"Ape\">Ape<\/p>\n<p>Primate not native to Palestine. The two references to apes in the OT (1 Kgs 10:22; 2 Chr 9:21) refer to their importation by King Solomon with other treasures on board the ships of his mercantile fleet. There is some question concerning the origin of those primates. Some believe that the mention of “ivory” in the same verses suggests they came from East Africa and that they were indeed apes, that is, tailless primates. Others, believing they came from India or Ceylon, suggest that they were actually monkeys. There the baboon (genus Papeio), a large monkey, was considered sacred to the god Thoth. Males of that genus were kept in temples, and the more docile females were often kept as house pets. Such baboons frequently had some of their teeth removed or ground down to lessen the danger of their biting. A number of mummified baboons have been found in Egypt, indicating the high regard in which they were held.<\/p>\n<p class=\"h2\" id=\"Asp\">Asp<\/p>\n<p>Poisonous snake. Most biblical references to the asp (Dt 32:33) seem to be to the Egyptian cobra <em>(Naja haje),<\/em> which conceals itself in holes, walls, and rocks and has the ability to expand its neck by raising its anterior ribs so as to enlarge the front of its breast into the shape of a flat disc. Its potent poison can cause death in 30 minutes. It attains a length of about 80 inches (2 meters). The fangs are permanently erect, not movable as in the vipers (the common poisonous snakes of North America; only the coral snake in America has permanently erect fangs). Cobra poison attacks the nervous system, causing muscular paralysis. The Egyptians looked upon it as a sacred creature; they regarded it as a protector since it fed on the rodents that ate their crops. The “fiery serpents” (Nm 21:6; Dt 8:15, both <span>rsv<\/span>) may have been cobras; “fiery” probably refers to the burning fever caused by their venom. Isaiah 14:29 and 30:6 (“flying serpent”) may refer to the hood of the cobra.<\/p>\n<p><em>See also<\/em> Snake (below).<\/p>\n<p class=\"h2\" id=\"Ass\">Ass<\/p>\n<p><em>See<\/em> Donkey (below).<\/p>\n<p class=\"h2\" id=\"Badger\">Badger<\/p>\n<p>Small hoofed mammal. What the <span>kjv<\/span> calls a “coney,” modern translations name “rock badger” (Lv 11:5; Dt 14:7; Ps 104:18; Prv 30:26). The rock badger spoken of in the Bible is probably the Syrian rock hyrax <em>(Hyrax syriaca),<\/em> the only species of hyrax found outside Africa. This small ungulate (having hooflike toenails) lives among rocks from the Dead Sea valley to Mt Hermon. It is strictly a herbivorous (plant-eating) animal about the size of a rabbit. It resembles a guinea pig more than a rabbit, having quite inconspicuous ears and a very small tail. It has broad nails with four toes on its forelegs and three on its hind legs, the toes being connected with skin almost like a web. Pads acting as sucking discs under its feet enable it to keep its footing on slippery rocks. With its yellow and brown fur, it is sometimes called the bear rat because of its resemblance to a tailless rat. It is also equipped with black whiskers that may be seven inches (17.8 centimeters) long.<\/p>\n<p>These rock badgers, or hyraxes, live together in colonies of from 6 to 50 animals, often sunning themselves on rocks. They are difficult to catch. Guards are posted, and if approaching danger is sighted, the whole group will scurry for cover, warned by the sharp whistles of the guards. Thus they are commended for taking refuge in the rocks (Ps 104:18) and are called wise for making “their houses in the rocks” (Prv 30:24, 26, <span>kjv<\/span>). The badger is not a ruminant (does not chew its cud), but the motion of its jaws may suggest that it chews its cud. That is probably why it was included with other cud-chewing animals in the Jewish food laws (Lv 11:5; Dt 14:7). It was forbidden to the Jews as food because it did not have cloven hooves. Some Arabs eat and even prize its meat.<\/p>\n<p class=\"h2\" id=\"Bat\">Bat<\/p>\n<p>Flying mammals according to modern classification. They have hair and provide milk for their young. The Bible classifies them with other aerial creatures. Bats take shelter in caves, crevices, tree cavities, buildings, and also in exposed places on trees. In colder areas they hibernate or migrate. The normal resting position for a bat is hanging head downward. Bats “swim” through the air rather than fly because they move with their legs as well as with their wings.<\/p>\n<p>The bat’s thumb is free and terminates in a single hook claw used for climbing and hanging. The hind feet have five toes, all pointing the same way. The large chest accommodates the powerful muscles needed for flying. Because they orient themselves by echo location, the sense of hearing is very well developed.<\/p>\n<p>Most bats are insect eaters, seizing insects in flight. Many insectivorous bats also eat some fruit. Other bats feed exclusively, usually in groups, on fruit and green vegetation. Fruit-eating bats generally live in the tropics where fruit is constantly ripening, although some have been found in the Holy Land. These bats tend to be larger than the insectivores, having a wingspread of up to five feet (1.5 meters).<\/p>\n<p>A third group includes flower-eating bats that feed on pollen and nectar. These small bats with long pointed heads and long tongues are found only in tropical and semitropical regions. Three species of vampire bats, which do not occur in the Holy Land, eat blood by making a small incision and lapping it up. Carnivorous (meat-eating) bats prey on birds, lizards, and frogs. Fish-eating bats catch fish at or near the water surface.<\/p>\n<p>Eight varieties of bats are known in the Holy Land. One of them, the little brown bat (genus <em>Myotis<\/em>), is worldwide in its distribution. It is insectivorous and probably has the widest distribution of any nonhuman terrestrial mammal. Brown bats are mostly cave dwellers. The females form maternity colonies that may number in the tens of thousands.<\/p>\n<p>Two species of mouse-tailed bats (genus <em>Rhinopoma<\/em>) are found in the Holy Land. Their tails are nearly as long as the head and body combined. They are colonial, roosting in caves, rock clefts, wells, pyramids, palaces, and houses. Like the brown bat, they are insectivorous. The slit-faced or hollow-faced bats (genus <em>Nycteris<\/em>) are also found in the Holy Land. They are insectivorous and roost in groups from 6 to 20.<\/p>\n<p>The bats found in the Holy Land vary in size from that of a mouse to the size of a rat; the largest species measures more than 20 inches (51 centimeters) across the wings. The bat was unclean to the Jews (Lv 11:19; Dt 14:18).<\/p>\n<p class=\"h2\" id=\"Bear\">Bear<\/p>\n<p>Large, heavy, big-headed mammal with short, powerful limbs, a short tail, and small eyes and ears. Bears have a “plantigrade” walk: they walk on both the sole and heel as humans do. The Palestinian bear is a Syrian version of the brown bear <em>(Ursus arctos syriacus).<\/em> It can grow to a height of 6 feet (1.8 meters) and may weigh as much as 500 pounds (227 kilograms).<\/p>\n<p>Bears have an excellent sense of smell but less developed senses of sight and hearing. They are omnivorous (eating any kind of food); they subsist largely on vegetation, fruits, insects, and fish.<\/p>\n<p>Bears are usually peaceful and inoffensive, but if they think they must defend themselves (Lam 3:10) or their young (2 Sm 17:8; Prv 17:12; Hos 13:8), they may be formidable and dangerous adversaries. David boasted of his role as a bear killer (1 Sm 17:34-37). Since a blow from a bear’s paw can be fatal, David’s courage and strength as a young shepherd in running after a bear and wrenching one of his father’s sheep from its jaws were noteworthy.<\/p>\n<p>Some biblical passages seem to imply that bears attacked for no apparent reason (e.g., Prv 28:15; Am 5:19). At other times they were God’s instruments of punishment, as in the story of Elisha and the two she-bears (2 Kgs 2:24). The bear and the lion, often mentioned together in the Bible (1 Sm 17:37), were the two largest and strongest beasts of prey in the Holy Land. Thus they symbolized both strength and terror (Am 5:19).<\/p>\n<p>In biblical times bears seem to have roamed all over Palestine. Today they are found only in the Lebanon and Anti-Lebanon Mountains, and even there they are rare.<\/p>\n<p class=\"h2\" id=\"Bee\">Bee<\/p>\n<p>One of two domesticated insects <em>(Apis mellifica),<\/em> the other being the silkworm. Bees gather nectar from flowers, transferring pollen from one flower to another in the process. It is believed that they convey the location of sources of nectar to other bees through a bee “dance,” which may indicate both distance and direction. Bees are sensitive to four colors: blue-green, yellow-green, blue-violet, and ultra-violet (invisible to humans).<\/p>\n<p>The wild bees of the Holy Land are especially noted for their ferocity in attack. Only the female “worker” bees sting people and animals, the virulence of their venom increasing in warm weather. A number of biblical passages allude to the irritable, vindictive nature of bees and to the painful stings they inflict (Dt 1:44; Ps 118:12; Is 7:18).<\/p>\n<p>One reference calls attention to the fact that in semidesert regions a dead animal’s carcass, stripped to the bone by jackals or vultures and dried in the sun, can provide wild bees an excellent place to start a new colony (Jgs 14:5-9).<\/p>\n<p>The Egyptians considered the bee sacred. In ancient Greece candles were made from beeswax. In the Holy Land, beekeeping was probably not practiced until the Hellenistic period (second century <span>BC<\/span>), although Ezekiel 27:17 suggests that it may have been practiced earlier. If domestic honey was not available to the Hebrews, wild honey certainly was, and travelers would be on the lookout for caches of honey in rocky clefts and other likely places. The Philistines and the Hittites practiced beekeeping in their cities.<\/p>\n<p>The Bible contains many references to bees and bee products. A bee swarm was a valuable asset, though the price of honey itself was low. Honey was sometimes eaten with the honeycomb (Sg 5:1). Honey also had uses other than food, e.g., in embalming.<\/p>\n<p>The land of Israel was described as a land flowing with milk and honey. Honey was a major source of sweetening in the ancient Near East—hence, its importance (cf. Jgs 14:8-9). Actually the Hebrew word for “honey” may include not only bee honey but also the sweet syrup extracted from such fruits as figs, dates, and grapes. Thus “a land flowing with milk and honey” (Ex 3:8, <span>rsv<\/span>) does not necessarily stand for a land of bees but for a land rich in sweetness.<\/p>\n<p><em>See also<\/em> Food and Food Preparation; Honey.<\/p>\n<p class=\"h2\" id=\"Behemoth\">Behemoth<\/p>\n<p><em>See<\/em> Hippopotamus (below).<\/p>\n<p class=\"h2\" id=\"Camel\">Camel<\/p>\n<p>Large beast of burden. Unintelligent, ill-natured, and quarrelsome, the camel <em>(Camelus dromedarius)<\/em> is nevertheless a blessing to people living in the desert and on its borders because it is especially adapted to that habitat. It has been called the ship of the desert. Having thick elastic pads of fibrous tissue on its feet, it can walk on hot desert sands. It can go without water for long periods and can subsist on vegetation growing on the saline soils. The camel’s nostrils are pinched together and can be closed at will to prevent penetration of sand during violent sandstorms.<\/p>\n<p>Camels are used for transporting both goods and people. A person riding a camel can cover from 60 to 75 miles (96.5 to 121 kilometers) in a day. A camel can carry a load weighing 600 pounds (272 kilograms) or more. Camels were used heavily in the spice trade (Gn 37:25) and traveled regularly in camel trains between Arabia, Egypt, and Assyria. They were also ridden in time of war (Jgs 6:5). A camel can even be hitched to a plow in areas where the land is cultivated.<\/p>\n<p>The hair shed by camels during the early spring is preserved and used in weaving cloth and making tents. As much as 10 pounds (4.5 kilograms) of hair can be obtained from one camel. A rough cloak of camel’s hair, as worn by John the Baptist (Mt 3:4), is still worn by Bedouins today. A camel’s hair garment was also the sign of the prophetic office (Zec 13:4).<\/p>\n<p>Two varieties of camel occur within the one-humped species, the slow burden-bearing camel referred to in Genesis 37:25 and the fast dromedary of 1 Samuel 30:17. The dromedary can stand seven feet (2.1 meters) tall and measure as much as nine feet (2.7 meters) from the muzzle to the tip of the tail. With its three-chambered stomach, which can hold from 15 to 30 quarts (14.2 to 28.4 liters) of liquid, it can go for as long as 5 days during the summer or 25 days in winter without drinking. The camel’s hump is a reserve store of fat, making it possible for the animal to subsist on very little food during a desert journey.<\/p>\n<p>Another species of camel, the Bactrian camel <em>(Camelus bactrianus),<\/em> is also resident in the Holy Land. It has two humps. It is heavier, bigger, and has longer hair than the one-humped camel and is slower than the swift dromedary. Isaiah 21:7 may refer to the Bactrian camel; both kinds of camel are referred to in Esther 8:10 (<span>kjv<\/span>). Camels ranked in importance with sheep, cattle, and asses in OT times. A third of the 66 biblical references to the camel lists it with other animals.<\/p>\n<p>Camels are ruminants (cud-chewing mammals) but do not have cloven hooves. Thus, they were included in the list of unclean beasts, forbidden by the Israelites as food (Lv 11:4; Dt 14:7). They are eaten by Arabs, however, who also drink their milk (cf. Gn 32:15).<\/p>\n<p>Abraham had camels in Egypt (Gn 12:16). At first Job had 3,000 camels (Jb 1:3) and after his recovery, 6,000 (Jb 42:12). Although wide use of camels does not seem to have begun until shortly before 1000 <span>BC<\/span> (Jgs 6:5), Sumerian texts from the Old Babylonian period list camels and indicate that they had been domesticated. Camel bones and figurines have been found at various eastern archaeological sites dating from well before 1200 <span>BC<\/span>.<\/p>\n<p><em>See also<\/em> Travel.<\/p>\n<p class=\"h2\" id=\"Caterpillar\">Caterpillar<\/p>\n<p>Larval stage of insects characterized by complete metamorphosis. Such insects pass through four stages: egg, larva or caterpillar, pupa, and adult. Bees, flies, moths, and butterflies all pass through a larval or caterpillar stage.<\/p>\n<p>The word “caterpillar” occurs three times in the <span>nlt<\/span> (1 Kgs 8:37; 2 Chr 6:28; Ps 78:46). In the book of Joel that same Hebrew word is translated “locust” (1:4; 2:25, <span>nlt<\/span>). The locust and grasshopper to which the Hebrew word refers have an incomplete type of metamorphosis with only three stages: egg, nymph, and adult. The nymph is a miniature adult in which the wings are not fully developed, though their outline may be present. There are several nymph stages known as instars. The reference is to one of the last instars, in which the wing structures are still folded together and enclosed in a sac but are nevertheless clearly recognizable. That form of the insect is about an inch (2.5 centimeters) long.<\/p>\n<p><em>See also<\/em> Locust (below).<\/p>\n<p class=\"h2\" id=\"Cattle\">Cattle<\/p>\n<p>Domestic animals of the bovine species <em>(Bos primigenius).<\/em> The OT often emphasized the beauty of cattle. Egypt was rich in cattle, especially in the Nile River delta area (Goshen), where the Hebrews settled under Joseph.<\/p>\n<p>Some scholars believe that milk rather than meat was the foremost consideration in the domestication of cattle and that in early civilizations meat supplies came chiefly from wild game. Cattle also supplied strong hides that supplanted wood in the manufacture of shields. Their dung was a source of fuel when wood was scarce (Ez 4:15). They were used as beasts of burden and for plowing. Development of wheeled transportation was associated more closely with cattle than with any other animal.<\/p>\n<p>The biblical term “cattle” often refers to all domesticated animals or livestock (Gn 1:24; 2:20; 7:23; 47:6, 16-17; Ex 9:3-7; Nm 3:41, 45). Occasionally, the term was used to refer to all large domestic animals (Nm 31:9; 32:26), although sometimes the word as used in the <span>kjv<\/span> refers only to sheep and goats (Gn 30:32, 39, 43; 31:8, 10; Is 7:25; 43:23).<\/p>\n<p>Probably several kinds of cattle were domesticated in the Holy Land. Small, short-legged, black or brown shorthorn cattle were found in the southern part of Judah; that type submitted easily to the yoke and was prominent in agricultural operations. Along the coast a larger variety was found, and the wild districts east of the Jordan River were populated with a breed of huge black cattle.<\/p>\n<p>Cattle breeding was widely practiced by the patriarchs (cf. Gn 32:15; Jb 21:10). Strict laws in Mesopotamia, as well as in Israel, penalized the owner of a bull that gored a man or other cattle (Ex 21:28-36). Bulls were sometimes employed figuratively as pictures of strength or violence (Dt 33:17; Pss 22:12; 68:30; Is 10:13). For breeding purposes one bull is normally adequate for about 30 cows, but many more were kept since bulls were widely used in Israel for sacrifices. They might be used as a general sacrifice (Lv 22:23; Nm 23:1) or for special sacrifices (Jgs 6:25; 1 Sm 1:24). Particular sacrifices were offered at the consecration of priests (Ex 29:1), consecration of an altar (Nm 7), purification of the Levites (Nm 8), sin offerings (Lv 16), day of the new moon (Nm 28:11-14), Passover (Nm 28:19), Feast of Weeks (Nm 28:27), Feast of Trumpets (Nm 29:1-2), Day of Atonement (Nm 29:7-9), and the Feast of Tabernacles (Nm 29:12-38). The Feast of Tabernacles required the largest number of bulls for burnt offerings of all the annual feasts, with a total of 71 being slaughtered during the course of eight days.<\/p>\n<p>Calves were sometimes referred to as “sons of the herd” in the original Hebrew (Gn 18:8; 1 Sm 6:7; 14:32). The calf, a symbol of peacefulness (Is 11:6), was also used figuratively to refer to the weak (Ps 68:30). A calf’s head decorated the back of Solomon’s throne (1 Kgs 10:19). Calves were sometimes fattened in stalls to keep them from running off weight in the field (Am 6:4; Mal 4:2; Lk 15:23) or were kept around the house; the witch of Endor kept a calf in her house that she killed and served to Saul and his men (1 Sm 28:24-25). Calves supplied veal (Gn 18:7), considered a delicacy by the wealthy; Amos referred to stall-fattened calves in a denunciation of luxurious and careless living (Am 6:4). Calves also supplied meat for all Saul’s armies at the great slaughter of the Philistines (1 Sm 14:32). The “fatted calf” served roasted or boiled was gourmet fare, suitable for the finest banquet (Gn 18:7; Mt 22:4; Lk 15:23).<\/p>\n<p>Cattle were subject to the law of firstlings (Ex 13:12). They were a mark of wealth (Gn 13:2) and were considered proper booty of war (Jos 8:2). Aaron, the first high priest, made a golden calf as a rival to the ark of the covenant (Ex 32; Dt 9:16, 21). Even though he represented the calf as an image of the invisible God, it was especially offensive because the calf was a fertility symbol related to Egyptian and Canaanite practices. Two calves were later made by Jeroboam I of Israel (930–909 <span>BC<\/span>) for his shrines at Bethel and Dan (1 Kgs 12:28-33). Hosea’s prophetic denunciations of calf worship were directed at those shrines (Hos 8:5-6; 13:2).<\/p>\n<p>An ox is an adult castrated bull. A steer is a young ox. Oxen were used to do work (Nm 7:3; Dt 22:10; 25:4), though for moving heavy objects, cows were typically favored over bulls because of their more docile nature. Oxen were also used as pack animals (1 Chr 12:40, although they did not have the endurance of the ass, camel, or mule. They usually fed on grass (Nm 22:4; Ps 106:20), but they also ate straw (Is 11:7) and salted fodder (Is 30:24) and could be kept in a stable (Lk 13:15). Oxen could not be offered as sacrifices because they had been castrated (Lv 22:24). They could be used for food but were rarely eaten. Possession of an ox and an ass was regarded as the bare minimum for existence in the ancient Palestinian agriculture economy (Jb 24:3; cf. Ex 20:17).<\/p>\n<p><em>See also<\/em> Agriculture; Food and Food Preparation; Offerings and Sacrifices.<\/p>\n<p class=\"h2\" id=\"Chameleon\">Chameleon<\/p>\n<p>Lizard characterized by its ability to change color according to its surroundings <em>(Chameleon vulgaris).<\/em> To the Israelites the chameleon was ritually unclean (Lv 11:30). The Hebrew word for chameleon is derived from a word meaning “to pant.” A lizard’s lungs are very large, and in ancient times lizards were believed to live on air. A chameleon’s eyes move independently of each other; so at times one eye may be turned upward and the other downward. Chameleons live in trees and bushes, clinging to branches with their long tails.<\/p>\n<p><em>See also<\/em> Lizard (below).<\/p>\n<p class=\"h2\" id=\"Coral\">Coral<\/p>\n<p>Calcareous (lime-containing) skeletons of relatively simple marine organisms <em>(Corallium rubrum).<\/em> Red coral from the Mediterranean and Red Seas is widely used for jewelry and for medicinal purposes. While the animal is alive, the coral is green in color and shrublike in appearance, looking rather like an underwater plant since the coral animals are immobil. When the coral is removed from the water, it becomes hard and red in color.<\/p>\n<p>In ancient times coral was sometimes used as money, along with precious stones, pearls, and gold. Some believe the biblical reference in Lamentations 4:7 (<span>rsv<\/span>) is to pearls rather than to coral, but it is probable that the references in Job 28:18 and Ezekiel 27:16 are to the red coral (see <span>nlt<\/span>).<\/p>\n<p class=\"h2\" id=\"Cricket\">Cricket<\/p>\n<p>Insect of the order Orthptera related to grasshoppers and locusts. According to Leviticus 11:22, the cricket was edible. The reference may be to one of the growth stages of the locust.<\/p>\n<p>The <span>kjv<\/span> translates the Hebrew word as “beetle.” Beetles are insects with chewing mouth parts and two pairs of wings, the fore pair being hard and sheathlike and the hind pair being membranous and folded under the fore pair. Some beetles are carnivorous, others are chiefly herbivorous. Some are aquatic, some produce a secretion that blisters the skin, some damage fabrics, some damage crops, and some feed on other insects that are harmful to humans. In ancient Egypt the beetle, or sacred scarab, was a symbol of the sun god Ra. Scarab seals and amulets were extremely popular in Egypt.<\/p>\n<p class=\"h2\" id=\"Crocodile\">Crocodile<\/p>\n<p>Largest of all existing reptiles <em>(Crocodilus vulgaris),<\/em> attaining a length of well over 20 feet (6 meters). Crocodiles are characterized by large lizardlike bodies supported by short legs. The head terminates in a flattened snout armed with strong conical teeth, each of which is implanted in a distinct socket. New teeth growing from beneath continually replace those in use. The toes are webbed. The back and tail are protected by quadrangular horny shields of varying sizes arranged in regular rows and in contact with one another at the edges. The eyes are covered with movable lids that can be closed when the animal enters the water.<\/p>\n<p>The crocodile spends most of its time in the water where it feeds mainly on fish but also on aquatic birds and even small animals that come down to the water’s edge to drink. It is surprisingly fast and agile on dry land, even though its legs are so short that its belly and tail drag across the earth leaving a distinct path.<\/p>\n<p>Until the beginning of the 20th century, the crocodile was found in the marshes and small coastal rivers of western Palestine. A first-century Roman writer, Pliny, referred to a place in the Holy Land called Crocodeilopolis (“crocodile city”) to the south of Mt Carmel, and visitors to the Holy Land as late as the 19th century reported seeing crocodiles in that general region.<\/p>\n<p>The description of “Leviathan” in Job 41 seems to be based on the crocodile (thus the translation of the <span>nlt<\/span>). The “dragon” of Ezekiel 29:3, used figuratively of the Egyptian pharaoh, may be a reference to the crocodile.<\/p>\n<p class=\"h2\" id=\"Deer\">Deer<\/p>\n<p>Large ruminant (cud-chewing) animals. Only the males have antlers (branching horns). Deer antlers grow annually and are solid, in contrast to those of the antelope and the gazelle. Fully developed antlers are devoid of any covering of skin or horn and, for all practical purposes, may be regarded as a mass of dead bone carried for a certain time by the living animal.<\/p>\n<p>The end of the deer’s muzzle is naked in all species. The stomach is divided into a series of compartments, some of which are used to store partly chewed food. The food is later regurgitated, rechewed, and finally swallowed into a section of the stomach where true digestion takes place.<\/p>\n<p>Three species of deer were known in Palestine: the red deer <em>(Cervus elaphus),<\/em> the Persian fallow deer <em>(Dama mesopotamica),<\/em> and the roe deer <em>(Capreolus capreolus).<\/em> All are now extinct there. The last deer were hunted in the Holy Land in 1914. The red deer referred to in the Bible as “hart” (male), “stag” (male), or “hind” (female) stood about four feet (1.2 meters) high at the shoulder. It was gregarious (living in herds or flocks), each group remaining in a definite territory. Red deer grazed and browsed during the morning and late afternoon (Lam 1:6). The sexes remained in separate herds. The red deer was known for its leaping (Is 35:6) and sure-footedness in the mountains (Ps 18:33; Sg 2:8-9, 17; 8:14; Hb 3:19).<\/p>\n<p>The antlers of the Persian fallow deer (1 Kgs 4:23) were large, flattened, and palmated (shaped like an open palm with fingers extended), and its coat was a yellowbrown. It traveled in small groups, feeding mainly on grass in the morning and evening.<\/p>\n<p>The roe deer (Dt 14:5; 1 Kgs 4:23) was a small, graceful animal, dark reddish brown in summer and yellowish gray in winter. Its antlers were about a foot (30.5 centimeters) long and had three points. The roe deer preferred sparsely wooded valleys and the lower slopes of mountains, grazing in open grasslands. It usually associated in family groups made up of the doe and her offspring. They were shy, yet very curious. The roe deer barked like a dog when disturbed, and they were excellent swimmers.<\/p>\n<p>There is some question as to whether the roe deer is actually referred to in such passages as 1 Kings 4:23; references may be to the fallow deer, although that animal does not seem to have lived in the southern part of Palestine around the Sinai Desert because of its need for ample amounts of food and water. Fallow deer were found in northern Palestine.<\/p>\n<p>The hart (the male red deer) was listed among the clean beasts that Jewish law permitted as food (Dt 12:15, 22; 14:5), but deer were not listed among the animals appropriate for sacrifice. The hind (female red deer) normally gave birth to one calf at a time, though twins were born with some degree of regularity (Jb 39:1; Ps 29:9, <span>kjv<\/span>; Jer 14:5). The gestation period was about 40 weeks. When it was about to give birth, the hind looked for a secure hiding place, preferably in the dense undergrowth of the forest where it could find natural protection for the tiny calf. During the first few days after birth, the mother never went far from her young. The fawn was able to stand on its own legs a few hours after birth. The solicitous care by the hind for her calf during the first days of its life is hinted at in a touching way in Jeremiah 14:4-5, where only a severe drought is said to drive the hind from her calf. Job 39:1-4 describes the calving of the hinds. The hind illustrated grace and charm (Gn 49:21; Prv 5:19), and its dark, gentle eyes and graceful limbs were used to describe the beauty of a woman (Prv 5:18-19).<\/p>\n<p class=\"h2\" id=\"Dog\">Dog<\/p>\n<p>Probably the earliest domesticated animal <em>(Canis familiaris),<\/em> used very early in hunting. The modern dog is believed to have come from the Indian wolf <em>(Canis lupus pallipes).<\/em> The dogs of biblical times probably looked like a modern German shepherd, with short pointed ears, a pointed nose, and a long tail.<\/p>\n<p>The dog was generally looked down upon in biblical times (Prv 26:11; 2 Pt 2:22). The biblical writers did not share modern sentiments about dogs being man’s best friends. The dog was pictured as a scavenger, haunting streets and dumps (Ex 22:31; 1 Kgs 22:38; Mt 15:26; Lk 16:21). Human corpses could become the spoil of dogs (2 Kgs 9:35-36). In general, dogs served the same function as vultures and other birds of prey. Most of the 41 references in the Scriptures to dogs show strong disfavor. Dogs were considered cowardly, filthy creatures.<\/p>\n<p>Dogs used in hunting occur in paintings in Egyptian tombs, and there is a reference to dogs herding sheep in Job 30:1. One good quality of dogs highly esteemed by the Israelites was watchfulness (Is 56:10). In general, however, in biblical times “dog” was a term of contempt (1 Sm 17:43; 2 Sm 16:9) and was used of overly submissive persons (2 Sm 9:8; 2 Kgs 8:13) and of evil persons (Is 56:10-11; Mt 7:6; Phil 3:2; Rv 22:15).<\/p>\n<p>Dogs, like pigs, were voracious and omnivorous (eating any kind of food). In response to a Gentile woman’s request that he heal her daughter, Jesus used the metaphor of throwing household food scraps to dogs (Mt 15:22-28; Mk 7:25-30). At the time of Jesus, the word “dog” was a standard Jewish term of contempt for Gentiles who, like dogs, were considered unclean, although the diminutive form of the word, used by Jesus, softened this considerably. Seeing her faith, Jesus granted the woman’s request, giving a non-Jew some of “the children’s bread.”<\/p>\n<p class=\"h2\" id=\"Donkey\">Donkey<\/p>\n<p>Beast of burden. The donkey of the Holy Land <em>(Equus asinus)<\/em> was quite different from the European donkey of today, which is usually a small, stubborn animal. In biblical times the donkey was a beautiful, stately, friendly animal. Its color was usually reddish brown. Three wild races have been described, all from Africa. The race from northwest Africa is extinct; the one from northeast Africa, if not extinct, is close to extinction; the Somalian race, which survives, did not play an important part in domestication. The northeast African race, the Nubian donkey, was evidently domesticated in the Nile River region in early historic times. The donkey was used as a mount from the time of domestication on. It is first mentioned in the Bible among the animals that Abraham acquired in Egypt (Gn 12:16). The donkey was primarily a beast of burden, driven but not bridled. From the time of the Middle Kingdom on (c. 2040 <span>BC<\/span>), it was used for riding in Egypt, but only the Jews and Nubians rode donkeys regularly. The donkey was also used for threshing grain and for pulling the plow. In Arab countries today peasants plow with a donkey and a cow or camel hitched together. In Israel the law forbade plowing with a donkey and an ox hitched together (Dt 22:10). Until the time of Solomon (960 <span>BC<\/span>), horses were not used in Palestine. From that time on, the horse was ridden by warriors; the donkey was used by those who were traveling peaceably.<\/p>\n<p>The donkey was held in high regard by the Jews and was considered an economic asset. An individual had to have a donkey for minimum existence (Jb 24:3), and wealth was frequently counted by the number of donkeys one possessed (Gn 12:16; 24:35). The donkey was considered an acceptable gift (Gn 32:13-15). It was allowed to rest on the Sabbath (Dt 5:14). Women in biblical times often used the donkey as a riding animal (Jos 15:18; 1 Sm 25:23; 2 Kgs 4:24); often a special driver would help a woman guide the animal, running along at its side. If a married couple possessed only one donkey, the husband usually walked alongside while the wife rode (Ex 4:20).<\/p>\n<p>The people of Israel returning from Babylon had ten times as many donkeys as horses and camels (Ezr 2:66-67; Neh 7:68-69). Job’s wealth was indicated by the fact that he had 500 she-donkeys before catastrophe hit him (Jb 1:3); after his recovery he had 1,000 donkeys (Jb 42:12). Joseph’s brothers used donkeys to transport the grain they purchased in Egypt (Gn 42:26; 43:24). Abigail transported food on donkeys to David and his troops during their conflict with Saul (1 Sm 25:18). David assigned one of the 12 managers of his royal estates to look after his donkeys exclusively (1 Chr 27:30).<\/p>\n<p>The onager, or Syrian wild donkey <em>(Equus hemionus hemihippus)<\/em>, is an intermediate between the true horse and the true donkey. Its ears are longer than those of a horse but shorter than those of a donkey. The front hooves are narrow; there are chestnuts (callouslike spots on the inside of the knees) on the front legs only, and the tail is short haired for a long distance from its root so that it appears to be tufted.<\/p>\n<p>The Sumerians (ancient Mesopotamians) were able to domesticate the onager, which was eventually replaced by the horse. It was used to draw chariots in Ur; a number of onagers were buried with their vehicles in a royal grave that dates from about 2500 <span>BC<\/span>. Later the wild onager was a favorite hunter’s prize for Babylonian and Assyrian kings.<\/p>\n<p>The onager was very common in the steppe lands near Israel, where it was described as a freedom-loving desert animal (Jb 24:5; 39:5-8; Ps 104:11; Is 32:14; Jer 2:24; Hos 8:9). Ishmael was described as “free and untamed as a wild donkey” (Gn 16:12, <span>nlt<\/span>)—that is, one who could not adjust to domestic life. Drought seems to have been responsible for the population decline of the onager in biblical times (Jer 14:6). The modern onager <em>(Equus hemionus onager)<\/em> is slightly larger than the Syrian wild donkey that is extinct.<\/p>\n<p><em>See also<\/em> Travel.<\/p>\n<p class=\"h2\" id=\"Dragon\">Dragon<\/p>\n<p>Any one of a number of monstrous land and sea creatures. In biblical usage, “dragon” does not refer to the huge, fire-breathing, winged reptile of European folklore. The translators of the <span>kjv<\/span> used the term to translate two Hebrew words that are usually rendered more precisely in modern translations. One word referred to desert animals; most scholars agree with the <span>niv<\/span> that “jackals” is its proper meaning (Ps 44:19; Is 13:22; Jer 9:11; Mal 1:3). <em>See<\/em> Jackal (below).<\/p>\n<p>The other Hebrew word translated “dragon” is harder to define. It was frequently used in reference to serpents (so translated in the <span>rsv<\/span>: Ex 7:9-12; Dt 32:33; Ps 91:13). In other <span>rsv<\/span> passages it is translated “sea monster” (Gn 1:21; Jb 7:12; Ps 148:7). The exact identity of such sea monsters is not known. Several <span>rsv<\/span> passages retain the English “dragon.” In two of them (Ps 74:13; Is 27:1), the context indicates that sea monsters are meant. In three others (Is 51:9; Ez 29:3; 32:2) “dragon” seems to refer to the crocodile, a figurative reference to the Egyptian pharaoh at the time of the exodus. Jeremiah 51:34 (translated “monster” in the <span>rsv<\/span>) may also refer to a voracious creature such as a crocodile. <em>See<\/em> Crocodile (above).<\/p>\n<p>Babylonian myths described monsters and dragons in primordial conflict with the god Marduk; they represented the principle of evil. In its figurative usages in Scripture, “dragon” has a similar significance, especially in the prophetic books. In the book of Revelation it is a symbol of Satan, the archenemy of God and his people (Rv 12:3-17; 13:2, 4, 11; 16:13; 20:2).<\/p>\n<p class=\"h2\" id=\"Fish\">Fish<\/p>\n<p>Aquatic animals frequently mentioned in the Bible without names or descriptions that enable us to identify the particular species. Since time immemorial, fish have constituted one of the staple foods of humanity, and they still serve as the chief source of protein in many parts of the world. The trade in fish was highly developed in biblical times. For example, one of the gates in Jerusalem was called the Fish Gate (Neh 3:3; Zep 1:10). The law in Leviticus 11:9-12 permitted the Jews to eat fish, but only those having both fins and scales. Scaleless fish such as catfish were forbidden, even though they had fins.<\/p>\n<p>Egyptian paintings depict various methods of fishing, and the Philistines fished in the Mediterranean Sea. Since the people of Israel were not a seafaring nation, it is safe to assume that most of their fish came from freshwater lakes and rivers, especially the Sea of Galilee. Some 36 species of fish have been identified in that lake, including varieties of perch, carp, barbel, “sardine,” and catfish.<\/p>\n<p>The method of fishing characteristic of NT times was the dragnet. After a boat had put out into the deep (Lk 5:4), a large net would be thrown out from it and then dragged toward shore by the rowers in the boat, possibly with the help of a crew in another boat. The catch was sorted out on shore (Mt 13:47-48). Fishing was usually carried out at night when the coolness of the water brought fish closer to the surface and when they could not see the approaching nets.<\/p>\n<p>The Jews also fished by hook and line (Mt 17:27), a few by spear (Jb 41:7), and some by the throw net (Ez 47:10). Habakkuk refers to hook-and-line fishing, netting, and seining (1:15).<\/p>\n<p>Very early in the history of the Christian church the fish became a symbol for Christ and the faith. It was scratched on the walls of Roman catacombs and may be seen today decorating walls, altars, pews, and vestments. The symbol came into use because the Greek word for “fish” <em>(<\/em><span class=\"greek\" lang=\"el\">ichthus<\/span><em>)<\/em> is composed of the first letter of each word in the Greek phrase “Jesus Christ, Son of God, Savior.” <em>See<\/em> Whale (below).<\/p>\n<p class=\"h2\" id=\"Flea\">Flea<\/p>\n<p>Tiny, irritating insect (1 Sm 24:14; 26:20, <span>nlt<\/span>). Many species of fleas occur in Palestine, the most common being <em>Pulex irritans.<\/em> About a thousand species are known around the world. Fleas are wingless parasites that have sharp jaws and suck out blood from the bodies of humans and animals. The body is wedge shaped, enabling the flea to burrow into folds of skin and hide there. The eggs, laid by the female in dust heaps in the corners of rooms, hatch into small, white larvae that pupate (a nonfeeding stage) in a cocoon. Soon adult fleas appear that immediately attach themselves to the body of a host. The female requires blood for the development of her eggs.<\/p>\n<p>A flea bite is painful and causes some swelling and itching. Fleas are attracted by warmth. With favorable moisture and temperature, adult fleas can live a year or longer without food, but they are voracious feeders. The most dangerous fleas are those of the rat that transmit the organism responsible for bubonic plague. There were 41 recorded epidemics of bubonic plague before the Christian era.<\/p>\n<p class=\"h2\" id=\"Fly\">Fly<\/p>\n<p>Insects of the order Diptera, which have one pair of wings. Many winged insects of other orders, however, are also called flies, such as the dragonfly or butterfly.<\/p>\n<p>As in almost all parts of the world, flies are abundant in Palestine. One of the most numerous is the common housefly <em>(Musca domestica),<\/em> found chiefly around dung heaps and garbage. The female lays her eggs, out of which emerge white maggots that feed on refuse. After a few days the maggot develops into a cocoon out of which emerges the adult housefly. In the summer the whole cycle lasts about 12 days, so that a fly can breed about 20 generations a year.<\/p>\n<p>Another fly common to Palestine is the botfly (family Oestridae). It causes much discomfort among livestock by irritating them and spreading diseases. Tabanid flies (family Tabanidae), including the horsefly (genus <em>Tabanus<\/em>) and related species, are also found in Palestine. Both the botfly and horsefly are known as gadflies because of the persistent distress they inflict. Babylonian King Nebuchadnezzar is spoken of as a gadfly in view of his invasion of Egypt (Jer 46:20).<\/p>\n<p>The fourth plague in Egypt just before the exodus featured “swarms of flies” (Ex 8:21-31, <span>nlt<\/span>; cf. Pss 78:45; 105:31). Those swarms may have been made up of any or all the flies mentioned above. The maggots mentioned in Job 25:6 and Isaiah 14:11 and the worms in Exodus 16:24 and Job 7:5 and 17:14 were probably fly larvae.<\/p>\n<p>A proverb quoted in Ecclesiastes 10:1 probably refers to the housefly, which would be attracted to an open, perfumed ointment bottle. Once inside it would drown and eventually decay, causing the ointment to spoil and stink. The fly is also referred to in Isaiah 7:18 where it symbolizes Egypt. Isaiah may have had in mind a horsefly <em>(Tabanus arenivagus)<\/em> that attacks both humans and animals.<\/p>\n<p>Philistine inhabitants of the city of Ekron worshiped a god named Baal-zebul, meaning “Lord of the high places.” The Hebrews mockingly spoke of Baal-zebub, meaning “Lord of the flies” (2 Kgs 1:2). The NT form is Beelzebub (e.g., Mt 10:25; 12:24, 27).<\/p>\n<p class=\"h2\" id=\"Fox\">Fox<\/p>\n<p>Small, doglike carnivore with a bushy tail that is about half its body length. The red fox of the Holy Land <em>(Vulpes palaetinae)<\/em> is similar to the North American red fox; it is smaller than a wolf and is normally a nocturnal solitary animal. The omnivorous fox eats almost any kind of food—fruits, plants, mice, beetles, and birds—but seldom touches carrion. It loves the sweet juice of grapes, but it also burrows underground tunnels that can destroy the vines (Sg 2:15). The fox is intelligent and known for its slyness (Lk 13:32). It has considerable endurance and can run at speeds up to 30 miles (48 kilometers) per hour. The Jews rebuilding Jerusalem’s wall were taunted by the wisecrack that even a fox jumping on their wall would knock it over (Neh 4:3).<\/p>\n<p>The Egyptian fox <em>(Vulpes niloticus)<\/em> is found in the central and southern parts of the Holy Land. It is somewhat smaller than the common red fox. Its back is rust colored and its belly light. The Syrian fox <em>(Vulpes flavescens)<\/em> that lives in the northern part of the Holy Land is shiny gold in color.<\/p>\n<p>Some OT references such as Psalm 63:10 and Lamentations 5:18 are translated “fox” in the <span>kjv<\/span> but probably refer to jackals. Jackals, not foxes, hunt in packs and tend to act as scavengers.<\/p>\n<p class=\"h2\" id=\"Frog\">Frog<\/p>\n<p>Amphibian (genus <em>Rana<\/em>), living part of its life in the water and part on land.<\/p>\n<p>Frogs and toads are covered with soft, hairless skin and lack a tail in the adult stage. The hind legs are much longer and more powerfully developed than the forelegs so that the animals are able to jump large distances. It has been suggested that the frog referred to in Scripture is an edible one, <em>Rana ridibunda,<\/em> one of the aquatic frogs found in Egypt and in the stagnant waters of the Holy Land.<\/p>\n<p>The female frog lays her eggs in the water; after about a week the eggs hatch into tadpoles. Gradually through metamorphosis the tail is lost and limbs are acquired. Frogs must maintain a moist skin since they take oxygen through the skin as well as through their lungs; thus they must always remain close to water. They feed on insects and worms.<\/p>\n<p>Frogs are found throughout the Palestinian lowlands, where their croaking is heard in the spring and on summer evenings. The Israelites seem to have associated frogs primarily with sliminess and foulness. They fell into the category of creeping or swarming creatures, which in general were ritually unclean (Lv 11:29-31). Since the frog was not specifically listed, however, rabbis did not consider it one of the animals that defiled human beings through contact.<\/p>\n<p>In Revelation 16:13 certain foul spirits are said to look like frogs. The ancient Egyptians made the frog a symbol of life and birth and an image of Heqet, the patron goddess of birth. She is depicted with a frog’s head giving life to the newborn. Thus that deity was discredited when the power of God afflicted Egypt in the second of the ten plagues on the Egyptians with the very animal that was her symbol (Ex 8:1-14; Pss 78:45; 105:30). The frog in question may have been the spotted frog of Egypt <em>(Rana punctata,<\/em> or <em>Rana ridibunda).<\/em><\/p>\n<p><em>See also<\/em> Plagues upon Egypt.<\/p>\n<p class=\"h2\" id=\"Gazelle\">Gazelle<\/p>\n<p>Small, dainty, graceful antelope with hollow recurved horns on both sexes. Two varieties exist in the Holy Land, the dorcas gazelle <em>(Gazella dorcas),<\/em> which is pale fawn in color and up to 22 inches (56 centimeters) tall, and the Arabian gazelle <em>(Gazella arabica),<\/em> which is a dark smoky color and up to 25 inches (63.5 centimeters) tall.<\/p>\n<p>Gazelles are still quite common throughout the desert and steppe areas of the Holy Land, especially in the Negev Desert. Herds usually consist of from 5 to 10 animals, but some varieties assemble in large migratory herds in the fall to relocate to lower elevations and new feeding grounds. Gazelles are herbivorous (plant eating). They are very shy and post guards to warn the herd of approaching danger.<\/p>\n<p>In biblical times the gazelle was probably the game animal most hunted by the Jews (Prv 6:5; Is 13:14). Pharaoh Tutankhamen hunted gazelles and ostriches. The gazelle is said to have graced Solomon’s table (1 Kgs 4:23). Gazelles were not easy to catch because of their great speed (2 Sm 2:18; 1 Chr 12:8; Prv 6:5); they surpass the deer in swiftness. They were trapped in various ways—encircled with nets, driven into enclosures with pitfalls, or forced into narrow valleys and shot with arrows. The Bedouin hunt gazelle with falcons and dogs; the falcon annoys the gazelle, striking it on the head and injuring it so that the dogs can overtake it.<\/p>\n<p>The gazelle is referred to in Song of Songs 2:9, 17; 4:5; 7:3; 8:14, where it is an image of feminine beauty.<\/p>\n<p class=\"h2\" id=\"Gecko\">Gecko<\/p>\n<p>Reptile of the family Gekkonidae, referred to in Leviticus 11:30. In Jewish food law it was a ritually unclean lizard. There are seven species of geckos in the Holy Land (including <em>Hemidactylus turcicus<\/em> and <em>Ptyodactylus hasselquistii,<\/em> all insectivorous—insect eating). The gecko makes a low mourning sound by vibrating its tongue rapidly against the roof of its mouth. In legend the gecko was said to cause leprosy by crawling across a person’s body.<\/p>\n<p>Another name for the gecko is the wall lizard, so named because it can walk upside down on ceilings with the aid of the suction discs on its toes—but it often plops down into the middle of the home. Since it was considered unclean, such an intrusion would have been a disgusting nuisance to Jewish households (Lv 11:31-38).<\/p>\n<p><em>See also<\/em> Lizard (below).<\/p>\n<p class=\"h2\" id=\"Gnat\">Gnat<\/p>\n<p>Any very small fly, in common and biblical usage. According to the <span>nlt<\/span>, the third plague in Egypt before the exodus consisted of gnats (Ex 8:16-18; Ps 105:31). The <span>kjv<\/span> translates the Hebrew word there as “lice,” but the breeding pattern described in Exodus 8—insects rising from the dust—seems to fit gnats better than lice. Since “gnat” is a general term, the small flies of that plague may have included several small species such as mosquitos, harvester gnats, midges, or sand flies.<\/p>\n<p>The sand fly inflicts a far more painful bite than the mosquito. Further, it does not betray itself by a buzzing noise in flight and is so small that it penetrates most mosquito netting.<\/p>\n<p>Gnats were drawn to wine while it was fermenting. The Pharisees in particular would strain their wine to avoid consuming unclean insects (Mt 23:24).<\/p>\n<p class=\"h2\" id=\"Goat\">Goat<\/p>\n<p>Cloven-hooved mammals (genus <em>Capra<\/em>) with large eyes and big, floppy ears that constantly twitch. Both males and females have backward arching horns. The Palestinian goat is a ruminant (cud-chewing animal) of lighter build than the sheep.<\/p>\n<p>The goat was probably the earliest ruminant to be domesticated. Its wild ancestor seems to have been the Gezoar goat <em>(Capra aegagrus).<\/em> Wild goats are believed to have been domesticated very early in Palestine. The goat of Bible times was probably the Syrian or Mamber variety <em>(Capra hircus mambrica).<\/em> Domesticated goats may have as many as four kids in a litter, whereas wild goats bear only one or two.<\/p>\n<p>The Palestinian goat was commonly black. Speckled and spotted goats were a rarity, and for that reason Jacob’s request for those goats in Genesis 30:32 appeared very modest. There may also have been red goats (cf. 1 Sm 16:12; 19:13, where goat’s hair was used to imitate David’s hair, which was “ruddy” or auburn).<\/p>\n<p>Almost every part of the goat was used by the Israelites. The whole goat was used for sacrifice. Its flesh served as meat (Lv 7:23; Dt 14:4), and it was the principal source of milk (Prv 27:27). Goats were sheared in the late spring, and the goat hair was used for weaving tent cloth and for various domestic purposes (Ex 36:14; 1 Sm 19:13, 16). The tabernacle at Mt Sinai was made of goat’s hair blankets (Ex 26:7).<\/p>\n<p>Adult male goats were generally not eaten because of their strong flavor and toughness and also because they were necessary to insure the flock’s increase. Young kids, however, were usually the chief meat for a feast and were offered to visitors as a symbol of hospitality. Goat milk is richer than the milk of cows and sheep and evidently had broader uses. A good goat gives three quarts of milk a day, from which a rich butter and buttermilk can be made. The average Hebrew family could have lived almost entirely on a single goat’s production.<\/p>\n<p>Goatskin was tanned as leather, and the whole hide was turned into a skin bottle by sewing shut leg and neck apertures (Gn 21:14; Jos 9:4). Goatskin had many uses, including the construction of Hebrew musical instruments. The nebal, a large harp, was made with goatskin for its base sound. Drums had goatskin coverings.<\/p>\n<p>Goats were herded with sheep in biblical times, but each group remained separate following its own bell-laden leader. Jesus was evidently referring to their common herding in his description of the Last Judgment (Mt 25:31-46).<\/p>\n<p>Because of their wool, sheep are valued more than goats. However, where pasture and water are scarce and thorny shrubs dominate over grass, sheep are difficult to keep and goats become important. They can live under conditions that suit neither cows nor sheep, producing large quantities of milk. The goat does not supply fat as the sheep does, and since its hair is coarse its wool is rather scarce. Goat-hair cloth called cilicium was used to make tents.<\/p>\n<p>Goats have voracious appetites. They also were responsible for much damage done to the land of Palestine, breaking down terraces, destroying forests, and bringing about soil erosion by eating off all cover.<\/p>\n<p>The goat was recognized as a form of wealth, subject to the law of firstlings (Nm 18:17). It had to be eight days old before it could be offered as a sacrifice. A year-old male goat was one of the animals offered at the Passover (28:22), and two goats were offered on the Day of Atonement (Lv 16:7-10). The goat was also used for other specific sacrifices.<\/p>\n<p>The ibex, a type of wild goat <em>(Capra ibex nubiana),<\/em> still lives in small numbers on the cliffs close to the Dead Sea. That it was known in ancient times is evident from rock carvings. It is distinguished from the true wild goat by having a more compact rump and horns that are slender and curved back. Its slender legs and sharp cloven hooves enable it to cling to narrow rock ledges, to jump between them, and to climb steep cliffs.<\/p>\n<p>Usually the ibex is found in rugged mountain country among rocky crags and meadows just below the snow line (Ps 104:18). In Job 39:1 they are referred to as “mountain goats.” They frequently gather in herds of 5 to 20. They graze and browse, being active in the afternoon and sometimes feeding through the night. The large horn of the ibex was at one period made into the shofar that was blown in the second Jerusalem temple to announce the new year and the jubilee year.<\/p>\n<p>The goat was often used in a figurative and symbolic sense by the writers of the Bible: in Song of Songs 4:1 and 6:5 for the bride’s black hair; in Matthew 25:31-46 for the wicked; and in Ezekiel 34:17 and Daniel 8:5-8 for various human leaders.<\/p>\n<p class=\"h2\" id=\"Grasshopper\">Grasshopper<\/p>\n<p>Large insects of the Orthoptera order. They have chewing or biting mouth parts and two pairs of wings, the front pair of which is narrow and somewhat thickened and the hind pair membranous and used for flying. When not in use the flight wings are folded beneath the protective front wings like a fan against the body. By rubbing their wings together, male grasshoppers produce sounds that both males and females can detect. Grasshoppers pass through a partial metamorphosis; the egg hatches into a juvenile nymph that looks like an adult except for its smaller size and undeveloped wings. After several months the nymph becomes a winged adult.<\/p>\n<p>The terms “grasshopper” and “locust” are often used interchangeably. Actually the locust is a kind of grasshopper. Also confusing is the fact that other insects such as cicadas are sometimes called locusts. The difference between grasshoppers and locusts depends more on behavior than appearance. Grasshoppers are individual insects that lead solitary lives and do not migrate. The same insects when migrating in a swarm are called migratory grasshoppers or locusts. Elimination of their food supply by drought, flood, or fire may lead to migration. Climatic factors such as a warm dry winter also stimulate migrations.<\/p>\n<p>Grasshoppers and locusts have been a staple food in the Middle East and also among the Indians of the American Southwest. To the Israelites the grasshopper was considered ritually clean and could be eaten (Lv 11:22).<\/p>\n<p><em>See also<\/em> Locust (below).<\/p>\n<p class=\"h2\" id=\"Hare\">Hare<\/p>\n<p>Animal of the genus and species <em>Lepus europaeus judaeus, Lepus capensis,<\/em> and <em>Lepus arabicus.<\/em> It is found in open country, often near or on cultivated lands, and in woods, usually deciduous rather than evergreen. It is an herbivorous rodent and is different from the rabbit, which is not found in Palestine. Although it is not a true ruminant according to modern classification (because it does not have a four-chambered stomach), the hare does rechew its food. It has a process of partial regurgitation of material too hard for the cells in the stomach to absorb initially; thus, the hare actually chews food previously swallowed.<\/p>\n<p>Near Eastern hares have very long ears and large hind feet; their feet are well furred. They are similar to American jackrabbits, which are true hares. Hares do not dig or occupy burrows the way rabbits do. Hares are mainly nocturnal and spend their inactive hours hiding in vegetation. They eat grasses and herbaceous matter as well as twigs and young bark of woody plants. Hares breed with great rapidity—the young attaining sexual maturity at six months after birth.<\/p>\n<p>The hare was ceremonially unclean (Lv 11:6; Dt 14:7), evidently because although it appeared to chew its cud, it did not have cloven hooves. Consumption of hares has also been forbidden among the Arabs, Chinese, and Lapps, but the hare was widely hunted by other people in ancient and modern times. Its great speed, prolific breeding, timidity, and caution have saved it from extermination by its many enemies.<\/p>\n<p class=\"h2\" id=\"Hippopotamus\">Hippopotamus<\/p>\n<p>Large beast of problematic interpretation. Some early interpreters thought it referred to the elephant, others to the wild ox, the mammoth, or any large animal. It was called “behemoth” by the <span>kjv<\/span> translators. Today it is generally agreed that the reference is to the hippopotamus <em>(Hippopotamus amphibius),<\/em> a large, thick-skinned, amphibious mammal, an ungulate (having hooflike toenails) with a large head, a bulky, hairless body, and short legs.<\/p>\n<p>The description in Job 40:15-24 fits closely the modern hippopotamus (see <span>nlt<\/span>), except for the depiction of the tail. At present the hippopotamus is found only in the rivers of Africa, but there is fossil evidence that it has existed in the Holy Land, perhaps in the swamps of northern Galilee and the Jordan Valley.<\/p>\n<p>The hippopotamus has highly developed sense organs, placed in such a way that it can see, hear, and smell almost without being seen; its eyes, ears, and nostrils can reach above water while the rest of the animal lies submerged. It has a large mouth, large tusks, and a short, heavy throat. The strong legs are so short that the belly almost reaches the ground when the animal is on the land. The hippopotamus lives on plants and herbs growing in rivers, but if food is scarce there, it forages on land, usually at night. In spite of its heavy body it is surprisingly agile on land.<\/p>\n<p class=\"h2\" id=\"Horse\">Horse<\/p>\n<p>Przewalski’s horse (<em>Equus przewalskii,<\/em> an eastern race that roamed about Mongolia until modern firearms destroyed most of them after World War I) and the tarpan (a western race of southern Russia that became extinct in the Ukraine in 1851). The domesticated horse <em>(Equus caballus)<\/em> seems to have been derived from the tarpan. The original site of domestication is believed to have been Turkestan, a region north of Afghanistan and India, now in Russia. The horse differs from the donkey in that it has shorter ears, a longer mane with a forelock, a long hairy tail, and a soft, sensitive muzzle.<\/p>\n<p>Horses were used in war not only for riding but also for pulling the heavy, springless war chariots. Two kinds of horses were needed for these different purposes, and the Hebrews distinguished between chariot horses and cavalry horses.<\/p>\n\n<p>The Lord warned the early Israelites against unnecessarily amassing military strength in the form of horses and thereby following the oppressive tactics of the powerful Egyptians (Dt 17:14-16), but the demands of war caused both David and Solomon to import horses from Egypt into their kingdoms and to breed them. Solomon greatly increased the number of horses in the Jewish kingdom and maintained large stables at various cities (1 Kgs 10:26) such as the regional defense centers of Megiddo, Hazor, and Gezer (1 Kgs 9:15-19). Ahab’s horses are mentioned in 1 Kings 18:5, and records of Shalmaneser III state that Ahab furnished 2,000 chariots to a coalition against Assyria.<\/p>\n<p>In early Israel, the horse was opposed as a symbol of pagan luxury and of dependence on physical power for defense (Dt 17:16; 1 Sm 8:11; Ps 20:7; Is 31:1). Horse trading, mentioned as early as Genesis 47:17, was carried on by Solomon between Egypt and the Syro-Hittite principalities (1 Kgs 10:28-29). Most biblical references to horses refer to their use in war, but horses were also used for transportation. Riding seems to have been less popular than the use of chariots. Cavalry units were not introduced until the 12th century <span>BC<\/span> by the Medes. Joseph rode in Pharaoh’s second horse-drawn chariot (Gn 41:43), and Absalom made a display by riding a horse-drawn chariot (2 Sm 15:1). Naaman traveled by horse and chariot (2 Kgs 5:9). Later, horses were so common in Jerusalem that the royal palace had a special horse gate (2 Chr 23:15), and a gate of the city itself was known as the Horse Gate (Neh 3:28; Jer 31:40). Mordecai rode a royal horse of King Xerxes as a sign of honor (Est 6:8-11). Horses are often spoken of figuratively (Ps 32:9; “mare,” Sg 1:9; “stallions,” Jer 5:8; 12:5), especially in the context of judgment (Hb 3:8; Zec 1:8; 6:1-8; Rv 6:2-8; 9:17; 19:11-16).<\/p>\n<p><em>See also<\/em> Warfare; Travel.<\/p>\n<p class=\"h2\" id=\"Hyena\">Hyena<\/p>\n<p>Stocky carnivore <em>(Hyaena hyaena)<\/em> with coarse hair, an erect mane, and long hairs along the neck and back. Hyenas live in holes among rocks and banks. They are mainly nocturnal but are ordinarily neither noisy nor aggressive. Their cry, however, is a disagreeable, unearthly sound. Hyenas usually feed on carrion, crushing bones with their powerful jaws. If the carrion supply is inadequate, they will kill sheep, goats, or other small animals. When threatened, hyenas growl and erect their mane, but they rarely fight. They are massively built with forelegs longer than the hind legs.<\/p>\n<p>Known as scavengers in Africa, hyenas eat domestic refuse in the villages. In Palestine the striped hyena is a common predator, preferring rocky territory and even rock tombs. Since hyenas were notorious for raiding the graves of the dead, all Israelites who could afford it arranged for burial in tombs protected by massive stone doors. Absalom, King David’s son who was killed by Joab in the wild, was buried under a huge pile of stones to protect his corpse from molestation by hyenas (2 Sm 18:17).<\/p>\n<p class=\"h2\" id=\"Jackal\">Jackal<\/p>\n<p>Carnivore <em>(Canis aureus)<\/em> smaller than the true wolf and with a shorter tail. It is similar to the fox but has a broader head, shorter ears, and longer legs. The fox is solitary; the jackal tends to be gregarious. Its tail can be drooping or erect, compared with the long horizontal tail of the fox. Jackals usually prowl at night, either singly, in pairs, or in packs through open savannah country. They eat small mammals, poultry, fruit, vegetables, and carrion. They spend their days in thickets and clumps of vegetation. Often they obtain scraps from kills by larger carnivores. Jackals can run at speeds of about 33 miles (53 kilometers) per hour.<\/p>\n<p>The jackal can reach a height of about 20 inches (51 centimeters), roughly the size of a German shepherd dog. Its back is pale yellow with dark, almost black, flanks. Its lips are black and its ears white on the inside. The howl of the jackal sounds like the crying of a child or the heartrending wail of the bereaved (Mi 1:8; cf. Jb 30:29). To other jackals the howl is merely an invitation calling the pack together for its nocturnal hunting.<\/p>\n<p>OT references are chiefly to jackals prowling around ruined cities and wilderness areas (Neh 2:13; Ps 44:19; Is 13:22; 34:13; 35:7; Jer 9:11; 14:6; 49:33; 51:37; Lam 4:3; 5:18; Mal 1:3). Many such references are translated “dragon” in the <span>kjv<\/span>, but “jackal” is more appropriate.<\/p>\n<p class=\"h2\" id=\"Leech\">Leech<\/p>\n<p>Segmented worm (class Hirundinea) up to five inches (12.7 centimeters) long with a flat body equipped with suction pads at each end. The mouth, located at the bottom of the front suction pad, has three teeth that the leech uses to pierce the skin of its host. The leech feeds on blood, and its glands secrete an anticoagulant to prevent the blood from clotting. The ordinary medicinal leech (Hirudo medicinalis) is abundant in springs and ponds from the Negev Desert to Galilee. It adheres to the bodies of human beings and animals that submerge themselves in water, injects its anticoagulant, and sucks their blood.<\/p>\n<p>The reference in Proverbs 30:15 is uncertain (see <span>nlt<\/span>) but may be to the parasitic and greedy nature of the horse leech (genus <em>Haemopis<\/em>). The small horse leech enters its host’s mouth and nostrils from water while the animal is drinking. A leech weighing one-half ounce (14.2 grams) has been known to gorge itself with two and a half ounces (71 grams) of concentrated blood and then to exist for 15 months with no more to eat.<\/p>\n<p class=\"h2\" id=\"Leopard\">Leopard<\/p>\n<p>Called <em>Panthera pardus tulliana,<\/em> it is the most widespread of all the large wildcats. In rocky areas it lives in caves, but in forested regions it lives in thick vegetation. In OT times many lived in the vicinity of Mt Hermon (Sg 4:8).<\/p>\n<p>The leopard is somewhat smaller than the tiger, measuring up to 5 feet (1.5 meters) in length with a tail of about 30 inches (.8 meter). Its body is better proportioned than that of the tiger. The leopard takes its victim by surprise from a silent ambush, often concealing itself near villages or watering places and waiting for its prey, remaining in one spot for long spans of time. The leopard is swift on the ground (Hb 1:8), agile in trees, and very graceful in its movements. Its color is yellowish speckled with black spots (Jer 13:23). Daniel and John saw visions in which leopards were symbols of world powers (Dn 7:6; Rv 13:2).<\/p>\n<p>The leopard is a wary and cunning animal, formidable and ferocious (Jer 5:6; Hos 13:7; cf. Is 11:6). The leopard is dangerous not only to domestic animals but also to humans. With its natural camouflage it can hide on the forest floor, blending into the changing light and shadows. The Israelites were terrified of the leopard because it constantly ravaged their sheep and goats. Several biblical place names suggest that they were known for the leopards in their vicinity: Nimrah, Beth-nimrah, and Nimrim, a district northeast of the Dead Sea. It has survived in the Holy Land into the present century; a few leopards still exist in remote areas near Mt Tabor and Mt Carmel.<\/p>\n<p class=\"h2\" id=\"Leviathan\">Leviathan<\/p>\n<p>Sea monster mentioned several times in the Bible (Pss 74:14; 104:26; Is 27:1, <span>nlt<\/span>). It may refer to any of the larger marine animals such as large jellyfish, whales, or sharks, or to a large reptile like the crocodile. Some scholars think “Leviathan” may refer to animals now extinct, such as ichthyosaurs and plesiosaurs (marine reptiles similar to dinosaurs). The scriptural term might also refer to certain dinosaurs that spent part of their lives half-submerged in shallow lakes and oceans. Other scholars believe that most of the references are to the crocodile.<\/p>\n<p><em>See also<\/em> Crocodile (above).<\/p>\n<p class=\"h2\" id=\"Lion\">Lion<\/p>\n<p>Large, tawny-colored carnivore <em>(Panthera leo)<\/em> that preys chiefly on hoofed mammals and charges by a series of leaps and bounds. Within historic times the lion ranged in Africa, Europe, and the Holy Land. In ancient times the territories of the African and Persian lions met in the Middle East. The lion of the Holy Land was the Asiatic or Persian lion <em>(Panthera leo persica).<\/em><\/p>\n<p>The males have heavy manes that stop at the shoulders but cover much of the chest. The Persian lion cannot climb and is mainly nocturnal, returning to its lair or a thicket by day (Jer 4:7; 25:38; Na 2:11-12). This lion is about 5 feet (1.5 meters) long with a tasseled tail 30 inches (.8 meter) or so long; its shoulders may reach a height of 35 inches (.9 meter). It is one of the smallest of the lion breeds.<\/p>\n<p>Lions are usually found in pairs, though sometimes in larger numbers. A small group is known as a pride. They generally prefer open country but in Palestine evidently prowled the subtropical vegetation of the Jordan River valley. Lions, which usually hunt at dusk, kill smaller animals by a blow of the paw, larger ones by a bite in the throat. A lion does not remain in the same place for more than a few days. The animal is in its prime at about seven years of age, when it weighs from 400 to 600 pounds (181.6 to 272.4 kilograms).<\/p>\n<p>The lion does not characteristically attack humans, though like other great cats it may become a man-eater (1 Kgs 13:24-28; 20:36; 2 Kgs 17:25-26; Ps 57:4; Dn 6:7-27). Ordinarily, it attacks only out of great hunger or in self-defense. A very young lion that attacks humans can become dangerous if it develops a taste for human flesh. A very old lion, expelled from the pride because it can no longer keep up in the pursuit of antelope or gazelles, may choose humans as a relatively slow-moving prey.<\/p>\n<p>A lion generally roars only on a full stomach—that is, after it has consumed its prey (Ps 22:13; Ez 22:25; Am 3:4). Nevertheless, its roaring arouses fear (Am 3:8; 1 Pt 5:8). The lion is a bold (2 Sm 17:10; Prv 28:1), destructive animal (Ps 7:2; Jer 2:30; Hos 5:14; Mi 5:8), and the enemy of flocks (Am 3:12).<\/p>\n<p>Lions were common in biblical times in all parts of the Holy Land. Hebrew has at least seven words for lion and young lion. The lion is referred to about 130 times in the OT—more than any other wild animal. Lions were evidently much less common in NT times. After gradually declining, they became extinct in Palestine shortly after <span>AD<\/span> 1300. The lion was present in Mesopotamia, however, until the end of the 19th century.<\/p>\n<p>Lions played an important part in the political and religious symbolism of the Near East (1 Kgs 10:19-20). In Assyria and Babylonia the lion was regarded as a royal beast (Dn 7:4). Oriental monarchs maintained artificial lion pits as places of execution (Ez 19:1-9; Dn 6:7-16). Animals for these were captured in camouflaged nets or pits. To the Jews, the lion was the mightiest of beasts (Prv 30:29-31). Thus, it symbolized leadership (Gn 49:9-10; Nm 24:9) and hence eventually became a title for Christ (Rv 5:5). It was also the ensign of Judah’s tribe and was used by King Solomon in the decoration of his house and the temple.<\/p>\n<p class=\"h2\" id=\"Lizard\">Lizard<\/p>\n<p>Reptiles of the suborder Lacertilia. Their skin is covered with scales. The lizard is a useful creature because it captures harmful insects and worms. Like other reptiles, it lays eggs with shells softer than those of a bird and with no clear division between the yolk and the white. Lizards are “cold-blooded” organisms without a temperature-maintenance mechanism; hence, they become inactive in cold weather.<\/p>\n<p>Lizards can survive in barren parched countryside. In the Near East they are encountered in great numbers in the Arabian Desert, the Sinai Peninsula, and the Judean wilderness. There may be as many as 44 different species of lizards in the Holy Land.<\/p>\n<p>The Dabb lizard (genus <em>Uromastyx<\/em>), which attains a length of about 24 inches (61 centimeters), is found in the Negev Desert. It is omnivorous, an unusual trait since most lizards are insectivorous. It has a hard, rough skin, green with brown spots; a short, rounded head; and a powerful tail encircled with a row of strong spines that it uses as a weapon of defense.<\/p>\n<p>Lizards are listed as ceremonially unclean in Jewish law (Lv 11:29-31). The fact that lizards crawl on their bellies made them unclean. Contact with a lizard’s carcass defiled a law-abiding Jew (Lv 11:32-36). The <span>nlt<\/span> translates the “lizards” of Leviticus 11 as “great lizard,” “gecko,” “monitor lizard,” “sand lizard,” and “chameleon.” The monitor lizard is a large lizard that lives in the deserts of southern Palestine, Sinai, and Egypt. It is up to 55 inches (1.4 meters) long with a long snout and sharp teeth. Other translators and commentators render the original Hebrew in a wide variety of ways, including “tortoise,” “ferret,” “lizard,” “snail,” “mole,” and even “water hen.” The fact that most of the original Hebrew words occur only once in Scripture makes it very difficult to be certain about their appropriate translation.<\/p>\n<p><em>See also<\/em> Gecko (above).<\/p>\n<p class=\"h2\" id=\"Locust\">Locust<\/p>\n<p>An insect of the family <em>Acridiidae.<\/em> It is referred to by at least 12 different names in Scripture. The various Hebrew words may refer to different stages of its development from larva to adult or to the type of damage that it causes. Locusts are characterized by swarming and mass migration. In modern times they have caused extensive and disastrous destruction to vegetation. Grasshoppers do not swarm or migrate en masse, differentiating them from the true locusts.<\/p>\n<p>The OT mentions several different species of locusts. Leviticus 11:22 seems to refer to the slant-faced (bald) locust and also to the katydid, or long-horned grasshopper. The reference in Deuteronomy 28:42 may be to the mole cricket. In Joel 1:4 and 2:25 and in Nahum 3:16-17, successive stages of the insect’s development are described. The cutting locust (<span>kjv<\/span> “palmerworm”) of Joel is probably the first instar (stage of development), the swarming locusts (<span>kjv<\/span> “locust”) are middle stages, and the hopping locusts (<span>kjv<\/span> “cankerworm”) later instars but not yet fully matured insects. In the adult stage, called destroying locusts (<span>kjv<\/span> “caterpillar”), the color of the locust is reddish brown, which turns to yellow with a brownish network on the wings.<\/p>\n<p>Only three of the hundreds of varieties of locusts found in Bible lands are capable of multiplying into great swarms, and only the desert locust <em>(Schistocerca gergaria)<\/em> can be considered widespread in all the Bible lands. The desert locust is native to the Sudan (Africa). It is a little over two inches (5 centimeters) long and has a wingspread of some five inches (12.7 centimeters). It shows two phases, a solitary phase and a gregarious phase, with a possible third phase known as transiens. There are differences in the immature and adult forms of the phases in color and physiology.<\/p>\n<p>The quantity and distribution of rains are important factors in the extent of swarming. Moist soil is needed for depositing the eggs and permitting them to develop. Each female deposits from one to six egg pods, containing 28 to 146 eggs each. The larvae emerge in 15 to 43 days.<\/p>\n<p>In the gregarious phase (from the second stage of metamorphosis onward), the locust is driven by a strong wandering instinct. Masses of them form a random procession of overflowing locust bodies that ignore any obstruction. They swarm over everything (Jl 2:4-9). The only regulator of their activities is temperature; they are immobilized by high or low temperatures. Taking to wing they may move 1,200 miles (1,930.8 kilometers) from their native home. They fly in compact formations large enough to blot out the light of the sun. Their movement seems to be controlled by hormones, but the direction is influenced by the wind. The swarms consume almost every plant in their path, sparing only the carob, sycamore, castor tree, and oleander bush.<\/p>\n<p>A locust plague was one of the most severe evils to come upon the ancient world (Dt 28:38). Joel 2:1-11 describes a locust plague in graphic terms, using it as a symbol of God’s destroying judgment. Special days of prayer, fasting, and trumpet blowing were prescribed to remove locust plagues (1 Kgs 8:37-38; 2 Chr 6:28-29; Jl 2:12-17). Locusts symbolized powerful and merciless enemies that completely destroyed the earnings of human toil (Jgs 6:5; Is 33:4; Jer 46:23; 51:27; Na 3:15).<\/p>\n<p>Bedouins eat locusts raw, roasted, or boiled, preserving them by drying and threading. They are also crushed and ground, and the grist used in cooking or eaten with bread, sometimes mixed with honey and dates. Such was the diet of John the Baptist (Mk 1:6). The Greeks ground locusts in stone mortars to make flour of them.<\/p>\n<p>The ancients considered the two large hind legs, or jumping legs, as separate limbs and had a special name for them. Hence locusts were described as having four legs, a reference to the four smaller walking legs. “Going on all fours” thus referred to creeping or walking as opposed to jumping and did not mean that the unclean insects had only four legs in all. Because of its two hind jumping legs, the locust was exempted from the prohibition against unclean insects (Lv 11:20-23).<\/p>\n<p><em>See also<\/em> Plagues upon Egypt.<\/p>\n<p class=\"h2\" id=\"Mole\">Mole<\/p>\n<p>Rodent <em>(Spalax ehrenbergi)<\/em> from six to nine inches (15 to 23 centimeters) long, which burrows in any area where the soil is suitable for digging; it should be called a mole rat. Common in the Holy Land, large numbers are found in the vicinity of Jerusalem. Isaiah 2:20 refers to the mole, as does Leviticus 11:29-30 (<span>nlt<\/span>).<\/p>\n<p>The mole rat has no tail and is molelike in appearance, but neither true moles nor shrews have ever been found in the Holy Land. The mole rat’s teeth are strong and protruding like those of a squirrel. The neck is short and thick with a plump body shaped like a sausage. The short legs have broad paws with claws adapted for burrowing. The fur is soft, thick, and ashen gray. Its ears and almost sightless eyes, which are no larger than poppyseeds, are hidden in the fur. Folklore taught that touching a mole rat would result in blindness.<\/p>\n<p>In the wet winter season the mole rat builds breeding mounds resembling those of pocket gophers. It builds less complex resting mounds in the summer, although both have rather elaborate tunnel systems. The mole rat feeds on roots, bulbs, tubers, and various other subterranean plant parts, often doing extensive damage to agriculture.<\/p>\n<p class=\"h2\" id=\"Moth\">Moth<\/p>\n<p>Insect of the genus <em>Tineola<\/em> that lays its eggs on wool or furs, its larvae feeding on those materials. The destructive qualities of moths are referred to in several biblical passages (Jb 13:28; Ps 39:11; Is 50:9; Hos 5:12; Mt 6:19-20; Lk 12:33; Jas 5:2). In Isaiah 51:8 “worm” (<span>nlt<\/span>) refers specifically to the larva of the clothes moth. The moth symbolizes disintegration, decay, and weakening. It is only the larvae that do the damage. The adult is quite harmless and feeds mainly on the nectar of flowers. It is easily crushed (Jb 4:19). The clothes moth reproduces in May or June. It enters human dwellings in the evening. A week after the eggs are laid the larvae appear and immediately begin their work of destruction, eating anything within reach made of animal fibers.<\/p>\n<p>The moth’s destructive activity is done in secret without any sound and without any dramatic appearance, such as a swarm that blots out the sun. In an age when wealth was counted more in possessions than in money, and when among those possessions wool clothing was highly valued, moths could literally cause economic disaster; hence the words of Jesus in the Sermon on the Mount (Mt 6:19-20).<\/p>\n<p>There are hundreds of species of moths other than the clothes moth in the Holy Land; they are harmless to leaves, flowers, fruit, trees, and seeds. As with the clothes moth, the larvae inflict the damage.<\/p>\n<p class=\"h2\" id=\"Mouse\">Mouse<\/p>\n<p>Rodent of the family Muridae, especially genus <em>Mus.<\/em> The mouse was regarded as unclean because, being short legged, it was considered one of the creeping creatures (Lv 11:29). Mice known as commensals live in dwellings and tend to have longer tails and to be darker in color than wild mice, which are active chiefly at night. Mice are good climbers and even good swimmers. Wild mice eat many kinds of vegetation, including seeds, fleshy roots, leaves, and stems. At times they store food.<\/p>\n<p>The Hebrew word for “mouse” (Lv 11:29; 1 Sm 6:4-5; Is 66:17) is probably a general term for various rats and mice. The root meaning of the Hebrew word “mouse” is “destruction of corn,” a reference to the damage mice do to field crops. At least 23 varieties of mouselike rodents are known in the Holy Land. They cause food spoilage, damage household articles, and transport the host fleas that spread typhus, spotted fever, and bubonic plague. Plague bacteria may have caused the tumors or swellings among the Philistines (1 Sm 6:5). Isaiah 66:17 refers to a pre-exilic Canaanite cultic practice in which mice were eaten; the reference may actually be to the hamster. A number of rodents are eaten by Arabs of the Near East; the gerbil is considered a special delicacy. <em>See<\/em> Mole (above).<\/p>\n<p class=\"h2\" id=\"Mule\">Mule<\/p>\n<p>Hybrid offspring of a male ass and a female horse <em>(Equus asinus mulus),<\/em> ordinarily sterile. The offspring of a female donkey and a stallion (male horse) is known as a hinny and is of little value because of its inferior size.<\/p>\n<p>Because crossbreeding was forbidden in the law (Lv 19:19), the Israelites procured mules from the Gentiles, perhaps from the Phoenicians, since Tyre (a Phoenician seaport in what is now southern Lebanon) imported horses and mules (Ez 27:14). Mules did not appear in Israel until David’s reign (2 Sm 13:29), possibly because of the rarity of horses among the Hebrews. Mules were used chiefly by members of the royal court and by other nobles. King David rode on a mule, and Solomon rode to his inaugaration on King David’s mule (1 Kgs 1:33). Absalom met his death riding on a mule (2 Sm 18:9). Mules were less common than horses, camels, and asses in the postexilic community (Ezr 2:66). In antiquity Asia Minor was especially noted for breeding fine mules.<\/p>\n<p>Mules have long enjoyed a reputation for obstinacy, but that trait is not mentioned in the Bible. The mule is prized for riding and for carrying heavy burdens, especially in warm mountainous regions. They are sure-footed and thrive best in hot, dry climates. The mule has the frugality, endurance, and steady gait of an ass along with the size, strength, swiftness, and courage of a horse. Mules are almost never sick. They live longer than horses. They can carry a load of up to 300 pounds (136 kilograms) as far as 30 miles (48.3 kilometers) a day.<\/p>\n<p><em>See also<\/em> Travel.<\/p>\n<p class=\"h2\" id=\"Pig\">Pig<\/p>\n<p>Most properly, newborn swine. “Swine” is technically the better name for the species, but it is rarely used in common speech today. The domestic pigs of the Middle East derived from the wild pig <em>(Sus scrofa).<\/em> The pig is the most prolific and abundant supplier of meat and fat for food. A thick layer of fat just under the skin is especially pronounced in domestic breeds. Pigs cannot be driven, so they are of value only to the settled farmer. The Hebrews were originally a nomadic people; therefore, they had little use for an animal closely associated with settled life. An Egyptian prince of about 1500 <span>BC<\/span>, however, is recorded as owning a herd of 1,500 swine.<\/p>\n<p>The pig is clumsily built, yet lively and able to move with agility and speed. The most conspicuous characteristic of the pig is a truncated, mobile snout terminating in a disc-shaped surface on which the nostrils are located. Most pigs have large tusks in both jaws which grow continuously in life. The tusks of the upper jaw are unique in that they curve upward instead of pointing downward as in most animals. The excrement of a pig has an almost unbearable odor, which clings not only to the pig itself but also to swineherds, who can be identified a long way off.<\/p>\n<p>Pigs were never raised in the Holy Land by Jews. The great herd into which Jesus drove the unclean spirits was encountered in the land of the Gadarenes, a non-Jewish area east of the Jordan. The Gadarene demons took refuge in a herd of pigs feeding on a bluff overlooking the Sea of Galilee (Mt 8:28-32).<\/p>\n<p>Wild pigs were found in the Holy Land as in many countries today. Psalm 80:13 refers to the destructiveness of a wild boar (the male, or hog) attacking growing crops. A party of wild boars can destroy an entire vineyard or a field of crops in a single night. They devour, trample, and ravage everything within reach.<\/p>\n<p>Boar hunts were common in ancient Mesopotamia. Wild boars do not attack unless molested, but they are dangerous when aroused. They travel in bands of from 6 to 50 and are most active in the evening and early morning hours. The body is covered with stiff bristles and usually some finer hair, but the body covering is often quite scanty. Wild pigs are mainly vegetarian, feeding on roots, nuts, grains, and plant stems. Wild boars were particularly abundant in the mountainous regions of Lebanon and Anti-Lebanon, in the Jordan River valley, and in wooded sections such as Mt Tabor.<\/p>\n<p>Strict Jews would not even mention swine by name but would always substitute the term “the abomination.” Israelites considered themselves polluted if they were even touched by a swine’s bristle. To the Jews, the pig symbolized filth and ugliness. Pigs will eat fecal material, vermin, rodents, carrion, and the like (2 Pt 2:22). Proverbs 11:22 refers to the incongruity of a golden ring in the nose of an animal showing such characteristics. A similar metaphor occurs in Jesus’ statement about casting pearls before swine (Mt 7:6). The prodigal son’s degeneration was shown by his being forced in his poverty to feed pigs and eat their food (Lk 15:15-16).<\/p>\n<p>Eating the flesh of pigs was forbidden to the Jews (Lv 11:7; Dt 14:8). The Canaanites in the Holy Land killed and ate pigs freely. In intertestamental times Antiochus IV (Epiphanes), a Syrian king whose territories included Israel, used the pig to “Hellenize” the Jews. He first tested their loyalty to the Jewish faith by requiring the consumption of pork, considered a delicacy by the Greeks (2 Macc 6:18). The act of desecration that drove the Jews to rebellion, however, was the sprinkling of pig blood on the temple altar in a sacrifice to Zeus (1 Macc 1:47).<\/p>\n<p>Pigs were frequently used in pagan worship (Is 65:4; 66:3, 17), which may account for their being forbidden to the Jews as food. Evidence in the Holy Land shows that pigs were sacrificed long before Hellenistic times. Pig bones were found in a grotto below the rock-cut place of sacrifice at Gezer. A similar underground chamber with vessels containing piglet bones at Tirzah dates to the middle Bronze Age (about 2000 <span>BC<\/span>).<\/p>\n<p>Alabaster fragments of a statuette of a pig ready to be sacrificed have been unearthed. Swine were sacrificed to Aphrodite (Venus) in Greece and Asia Minor. In addition, pigs were sacrificed in connection with oaths and treaties; in the <em>Iliad,<\/em> Agamemnon sacrificed a boar to Zeus and Helios. So it is not surprising that among the Jews the pig became a symbol of filthiness and paganism.<\/p>\n<p>It is possible that eating pork was forbidden primarily because the pig may carry many worm parasites such as trichina, though that is also true of some “clean” animals. Another reason for forbidding their consumption may have been that pigs eat carrion. Some people are allergic to pork in hot weather—another suggested reason behind the Jewish taboo. The same taboo exists among the Muslims and existed in certain social strata in Egypt.<\/p>\n<p class=\"h2\" id=\"Porcupine\">Porcupine<\/p>\n<p>Rodent, <em>Hystrix cristata,<\/em> which lives in forested areas, rocky hills, ravines, and valleys. The porcupine is still found in the Holy Land today. It has long quills that can be raised to give the appearance of a crest. It is almost entirely nocturnal. It burrows by day into a natural cavity or crevice. The Old World porcupine rarely climbed trees, although the New World porcupine frequently does. A porcupine may weigh as much as 60 pounds (27.2 kilograms). It eats fruit, bark, roots, and other vegetation, and carrion as well. Although its flesh is edible, the porcupine was not classed among the clean animals for the Israelites. The reference in Isaiah 34:11 (<span>rsv<\/span>) is probably to the porcupine, as is Isaiah 14:23 in the <span>nlt<\/span>. <em>See<\/em> Hedgehog.<\/p>\n<p class=\"h2\" id=\"Scorpion\">Scorpion<\/p>\n<p>Arthropod of the same group as spiders (arachnids). A dozen species of scorpions (order Scorpionida) are found in the Holy Land, but 90 percent of the scorpions are yellow scorpions, usually three to five inches (7.6 to 12.7 centimeters) long. The rock scorpion, also common to the Holy Land, is as thick as a man’s finger and from five to seven inches (12.7 to 17.8 centimeters) in length. Scorpions are slow, nocturnal invertebrates that rest beneath stones by day and prey on insects and other arachnids by night. At the end of its long tail the scorpion carries a poisonous sting that is fatal to most prey and extremely painful to humans (Rv 9:3, 5, 10; cf. 1 Kgs 12:11, 14). Scorpions symbolize Ezekiel’s evil countrymen (Ez 2:6) and the demonic forces of Satan (Lk 10:19). The scorpion is referred to as frequenting the Sinai Desert (Dt 8:15).<\/p>\n<p>A scorpion has from six to eight eyes. It has eight legs like a spider and two lobsterlike claws with which it catches and holds its prey. It feeds particularly on locusts and beetles. In many species the female scorpion eats the male after mating. Scorpions lay eggs that hatch very shortly after laying. Scorpions prefer warmer climates, and because of their desire for warmth, enter houses, especially at night, hiding in beds, blankets, footwear, and clothing.<\/p>\n<p class=\"h2\" id=\"Sheep\">Sheep<\/p>\n<p>Domestic animal, <em>Ovis orientalis,<\/em> referred to directly or by some term such as ewe, lamb, ram, or by some fact concerning them over 700 times in Scripture.<\/p>\n<p>Sheep represented the chief wealth and total livelihood of pastoral peoples, providing food to eat, milk to drink, wool for the making of cloth, and hides and bones for other uses. In addition, the sheep was a medium of exchange and a sacrificial animal. The number of sheep raised in ancient times was prodigious. Mesha, king of Moab, paid a tribute annually of 100,000 lambs and the wool of 100,000 rams (2 Kgs 3:4). The Israelites took 250,000 sheep from the Hagrites (1 Chr 5:21).<\/p>\n<p>Sheep shearing was often done for festivals (2 Sm 13:23). The sheep was held down on its side and its legs were tied together; then it lay docilely while its wool was clipped (Is 53:7). Sheep reserved for burnt offerings were not shorn; nothing could be held back from a sacrifice to the Lord.<\/p>\n<p>Wool had to be processed before it could be used for clothing. First it was washed, sometimes while still on the sheep, then carded and perhaps weighed for the market. The spinning of wool was regarded as a woman’s work (Prv 31:19), but weaving the spun thread into cloth on a loom was primarily a man’s occupation.<\/p>\n<p>The Bible reports that Abel kept sheep (Gn 4:2). The first sheep to be domesticated was probably the argali <em>(Ovis ammon),<\/em> a variety of the urial <em>(Ovis vignei),<\/em> a mountainous species still existing in Turkestan and Mongolia. Five breeds had reached Mesopotamia by 2000 <span>BC<\/span>; all were of the urial stock.<\/p>\n<p>The sheep known in Israel was the broad-tailed sheep <em>(Ovis orientalis vignei<\/em> or <em>laticaudata),<\/em> of which the tail weighs from 10 to 15 pounds (4.5 to 6.8 kilograms) and has always been considered a delicacy. Thus the Lord asked for this choice part as a sacrifice (Ex 29:22-25).<\/p>\n<p>Only the ram of the broad-tailed sheep has horns, but in other varieties of sheep in the Holy Land the ewe also has horns. The horns, two to three inches (5 to 8 centimeters) in diameter, can be potent weapons. Rams’ horns could be used as trumpets (Jos 6:4) or as oil containers (1 Sm 16:1).<\/p>\n<p>Although the sheep is very similar to the goat, it is differentiated by a lower forehead, its angulated spiral horns marked with transverse wrinkles and curved slightly outward, its covering of wool, and its lack of a “goatee.” Most sheep are white (Ps 147:16; Is 1:18; Dn 7:9; Rv 1:14).<\/p>\n<p>The flesh of sheep was a luxury in the biblical culture. King Solomon required a daily provision of 100 sheep for his table (1 Kgs 4:23), but the common people ate lamb or mutton only on festive occasions. A young ram was usually chosen because the ewes were more important to the future prospects of the herd. The meat was boiled in large caldrons. The milk of the sheep is extremely rich; in biblical times it was usually allowed to curdle before drinking. Possibly some Israelites kept lambs in their houses as pets (2 Sm 12:3-4).<\/p>\n<p>To protect the flock at night against predatory attacks, the shepherd tried to provide a fold. In meadows near villages, folds were built and watchmen were hired to relieve the shepherds. The shepherds of the nativity story were out in the field (Lk 2:8); they had no fold but probably had set up a tent for shelter, consisting simply of goat-hair blankets spread across sapling supports. The scarcity of springs in the Holy Land made the watering of the flock a crucial problem for the shepherd (Gn 13:8-11).<\/p>\n<p>Wild mountain sheep, varieties of <em>Ovis orientalis,<\/em> are known in the Mediterranean area (Dt 14:5). The Deuteronomy passage (<span>kjv<\/span> “chamois”) might also refer to <em>Ovis traelaphus,<\/em> a sheep about five feet high (1.5 meters) with long, curved horns. Another possibility is the Barbary sheep that lives in small flocks in rugged mountain areas in Barbary, Egypt, and Mt Sinai. The true chamois is unknown in Palestine.<\/p>\n<p>The sheep is also used figuratively in Scripture. The ram represented great strength and fittingly symbolized Medo-Persia in Daniel’s vision (Dn 8:3). It is the nature of sheep to be gentle and submissive (Is 53:7; Jer 11:19), defenseless (Mi 5:8; Mt 10:16), and in constant need of guidance and care (Nm 27:17; Mt 9:36). Such qualities are regarded as desirable in the lives of believers in Christ; hence the many figurative references to sheep in the NT and to Jesus as shepherd (Mk 6:34; Jn 10:1-30; Rom 8:35-37; Heb 13:20-21; 1 Pt 2:25). The resurrected Christ told the apostle Peter to “feed my lambs” and “tend my sheep” (Jn 21:15-17).<\/p>\n<p><em>See also<\/em> Offerings and Sacrifices.<\/p>\n<p class=\"h2\" id=\"Snail\">Snail<\/p>\n<p>Invertebrate gastropods (mollusks). Land snails are very numerous in the Near East. Some freshwater forms serve as hosts for the schistosome worm, the fluke parasite causing the dread disease bilharzia (schistosomiasis).<\/p>\n<p>Purple dyes of all shades were highly valued in the ancient world. A royal purple dye was obtained from secretions of a sea snail <em>(Murex trunculus<\/em> and <em>Murex brandaris).<\/em> Evidently, that process was developed by Phoenicians, Egyptians, and Assyrians as early as 1500 <span>BC<\/span>. The “purple” fishermen had their own guild during the time of the Roman Empire. The snails were harvested during the fall and winter seasons; in the spring, when egg laying took place, little dye was available. The snails tended to remain concealed in the summer. They inhabited the waters off Crete and Phoenicia. Tyrian purple, produced in the Phoenician city of Tyre, the center of the purple-dye industry, was obtained by a double dyeing. Large deposits of murex shells from dyeing operations have been found along the Mediterranean shoreline. The Israelites had to import purple goods (Ez 27:16). Lydia was a “seller of purple” or of cloth so dyed (Acts 16:14). Purple was a sign of distinction, royalty, and wealth (cf. Ex 25:4; 28:5-6, 15; Nm 15:38; 2 Chr 2:7; Est 8:15; Prv 31:22; Sg 3:10; Ez 27:7; Dn 5:7).<\/p>\n<p>Exodus 30:34-35 refers to “onycha,” which was an important ingredient of incense. Onycha is the horny, clawlike operculum (the plate that closes off the opening of its shell when a snail is retracted) of a Near Eastern member of the molluskan family Strombidae. The operculum is sometimes used for offense or locomotion as well as for defense. When burned, the operculum gives off a sharp, strong scent, and when mixed with more fragrant but less powerful substances is even more potent. The name “onycha” is derived from a Greek word <em>(onyx)<\/em> for a fingernail or a claw.<\/p>\n<p><em>See also<\/em> Dye, Dyeing, Dyer.<\/p>\n<p class=\"h2\" id=\"Snake\">Snake<\/p>\n<p>Various species of snake, suborder Ophidia (Serpentes). In the Bible nine Hebrew words and four Greek ones refer to snakes. The most common Hebrew word is onomatopoeic—that is, it is an imitation of a snake hissing or of the sound it produces as it scrapes its scales along the ground (cf. Jer 46:22). Many types of snakes lay eggs (Is 59:5), although some retain the eggs in the body until ready to hatch.<\/p>\n<p>Snakes are among the most widespread reptiles and are found on all continents except Antarctica; they decrease in numbers and species toward the poles but increase as one approaches the equator. Thirty-three species of snakes are known in Palestine and neighboring countries, 20 of which are poisonous. Two dangerous characteristics of the snake noted by biblical writers are its inconspicuous way of moving and the ease with which it hides itself.<\/p>\n<p>Many snakes are able to swallow animals several times their own diameter because of their unusually flexible jaw mechanism. They lack not only legs but also movable eyelids. Snakes periodically shed their skins. The tongue is actually a hearing apparatus sensitive to airborne vibrations and probably to heat waves.<\/p>\n<p>The venom of poisonous species is a clear, thin secretion, transmitted to the victim’s bloodstream by means of fangs. Two types of venom are known: that of the vipers, which affects respiration and disintegrates red blood cells, and that of the cobras, which paralyzes the nervous system.<\/p>\n<p>The “asp” referred to in the Bible is probably the cobra; the “adder” is the viper. The “cockatrice” (<span>kjv<\/span>) is probably the adder. Serpents were associated with worship in Canaanite religion and symbolized evil deities among many other peoples. Steles (upright stones bearing inscriptions) have been unearthed at several sites in the Holy Land and Syria depicting a god or worshiper with a snake winding about the legs or body. Because the Israelites were burning incense in pagan worship of Moses’ bronze serpent (Nm 21:8-9), King Hezekiah destroyed it in his religious reform (2 Kgs 18:4).<\/p>\n<p>Although snakes have been an object of veneration in some religions, in the Judeo-Christian tradition snakes represent evil and, more specifically, the devil. That association began in the Garden of Eden (Gn 3:1-15) and is also found in the book of Revelation (12:9; 20:2-3).<\/p>\n<p><em>See also<\/em> Adder (above); Asp (above).<\/p>\n<p class=\"h2\" id=\"Spider\">Spider<\/p>\n<p>Animal of the order Araneida. Between 600 and 700 different species inhabit the Holy Land. Spiders are different from insects in that, like scorpions, they have four pairs of legs instead of three. Spiders are equipped with poison glands—the effectiveness varying from species to species. A few can kill only insects, but others can also kill birds and mice.<\/p>\n<p>Most spiders have a pair of spinnerets attached to silk glands on the underside of the abdomen; from them a web is extruded. In the Bible the spider’s web is referred to as a symbol of frailty and insecurity (Jb 8:14; Is 59:5-6).<\/p>\n<p class=\"h2\" id=\"Sponge\">Sponge<\/p>\n<p>Simple marine animals, phylum Porifera. The term “sponge” also refers to those animals’ skeletal remains. The sponge has a porous body composed of tubules and cells.<\/p>\n<p>Sponge fishing was well known in the Mediterranean area in ancient times. It was practiced particularly along the Anatolian and Syrian coasts. Sponges were harvested by divers. The use of sponges in absorbing liquids is referred to in the Bible (Mt 27:48; Mk 15:36).<\/p>\n<p class=\"h2\" id=\"Unicorn\">Unicorn<\/p>\n<p><em>See<\/em> Wild Ox (below).<\/p>\n<p class=\"h2\" id=\"Wasp\">Wasp<\/p>\n<p>Insects of the family Vespidae. Hornets are social wasps that build large aerial apartment houses in which 1,000 or more individuals may live. In the Bible the hornet is used as a metaphor for God’s use of military forces (Ex 23:28; Dt 7:20; Jos 24:12).<\/p>\n<p class=\"h2\" id=\"Whale\">Whale<\/p>\n<p>Largest of all living creatures, including those that have become extinct. Whales are air-breathing mammals of the order Cetacea.<\/p>\n<p>Two varieties of whales visit the shores of the Holy Land at times. The finback whale <em>(Balaenoptera physalus)<\/em> weighs about 200 tons (181 metric tons) and lives mainly in the Arctic region but sometimes passes through the Straits of Gibraltar to reach the eastern Mediterranean Sea. It feeds on small marine organisms that it strains through its whale bone; it does not have teeth. The finback whale’s esophagus is narrow.<\/p>\n<p>The sperm whale <em>(Physeter catodon),<\/em> about 60 feet (18.3 meters) long, has a curiously shaped head that looks like a battering ram. The teeth in the lower jaw of the male sperm whale are about seven inches (17.8 centimeters) long. It feeds on big fish, even on sharks. It has a large throat opening.<\/p>\n<p>Whales are referred to in Genesis 1:21 and Job 7:12 (<span>kjv<\/span> only). The “great fish” of Jonah 2:1 need not have been a whale but could have been a large shark, such as the whale shark <em>(Rhineodon),<\/em> which grows 70 feet (21.3 meters) long and lacks the terrible teeth of other sharks. Whatever the actual marine organism, Jonah’s deliverance was miraculous. The Greek word for “whale” is sometimes used as a general term for “sea monster” or huge fish and may be used in that sense in Matthew 12:40.<\/p>\n<p class=\"h2\" id=\"WildOx\">Wild Ox<\/p>\n<p>Large, fierce, fleet, intractable animal <em>(Bos primigenius).<\/em> It had a long, lean rump with a straight back and a long, narrow head. The animal described in Job 39:9-12 is clearly the wild ox. The two horns (Dt 33:17), its outstanding characteristic, were straight and as long as the head (Nm 23:22; 24:8; Ps 22:21). Kings often symbolized their dominion by wearing a helmet with two wild ox horns (cf. Pss 92:10; 132:17-18). The horns were often used as drinking vessels by the Israelites; some were large enough to hold four gallons (15 liters).<\/p>\n<p>Hunting the wild ox was a favorite sport of Assyrian kings. Tiglath-pileser I hunted it in the Lebanon Mountains about 1100 <span>BC<\/span> (cf. Ps 29:6). At one time the animal referred to in Job 39:9-12 was thought to be the oryx or antelope because of the similarity between the Hebrew word in Job and the Arabian name for oryx. The translators of the <span>kjv<\/span> called the wild ox a “unicorn” because of representations found on Babylonian mosaics and Egyptian drawings. Those representations showed it in strict profile, showing only one horn—hence, “unicorn.” Jerome’s Vulgate, a Latin Bible translation (fourth century <span>AD<\/span>) and Martin Luther’s German version translated it similarly.<\/p>\n<p class=\"h2\" id=\"Wolf\">Wolf<\/p>\n<p>Large doglike mammal <em>(Canis lupus)<\/em> that travels in bands of up to 30 animals. From the nose to the rump, the wolf measures about 3 feet (.9 meter); its drooping tail is about 18 inches (.5 meter) long. It looks much like a skinny German shepherd dog. The grayish yellow pelt is coarse and short haired.<\/p>\n<p>Wolves hunt singly or in relays, usually at night (Jer 5:6). Wolves have acute hearing and sight but rely chiefly on scent and usually catch their prey in a swift, open chase. The wolf has a reputation for boldness, fierceness, and voracity (Gn 49:27; Hb 1:8). It commonly kills more than it can eat or drag away and thus is known for its greediness.<\/p>\n<p>The wolf is a restless animal, always on the move; hunger drives it from one place to another in constant search of new hunting grounds. During spring and fall, wolves usually roam singly or in pairs, whereas in summer they may travel in family groups. In winter, several such groups may join to form a large pack. Wolves are intelligent, social creatures, faithful to their own kind. They mate for life. Individually, the wolf is a rather timid animal; it would much rather avoid human beings. But collectively wolves can be among the most dangerous animals alive.<\/p>\n<p>In Egypt, Rome, and Greece the wolf was considered sacred. Wolves were well known in the Holy Land and are still found there and also in many places in Asia Minor. Shepherds continually battled with wolves that plundered their flocks (Jn 10:12).<\/p>\n<p>The Bible refers to wolves in a literal sense in only three places (Is 11:6; 65:25; Jn 10:12), all other references being figurative. Usually the wolf is a symbol of enemies or the wicked (e.g., Ez 22:27; Zep 3:3; Acts 20:29). Both the wolf’s courage and its cruelty were probably in the mind of the patriarch Jacob when he predicted the fate of Benjamin’s tribe (Gn 49:27).<\/p>\n<p class=\"h2\" id=\"Worm\">Worm<\/p>\n<p>Actually insect larvae in most biblical references, usually maggots, the larvae of flies (see Fly, above). For example, maggots are evidently referred to in accounts of worms feeding on spoiled manna (Ex 16:19-20), corpses (Jb 21:26; Is 14:11), or open wounds (Jb 7:5). Mark 9:48 refers to a maggot that eats dead flesh. In Acts 12:23 a fatal, worm-induced abdominal disease of King Herod is mentioned. In other cases, the reference is to the larvae of other insects (Is 51:8). In Deuteronomy 28:39 and Jonah 4:7 the vine weevil <em>(Cochylis ambiguella)<\/em> is probably referred to; it destroys vines by boring into their stems. Comparing a man to a worm is a metaphor for abasement (Jb 25:6; Ps 22:6).<\/p>","summary_ro":"ANIMALS In biblical usage, all members of the animal kingdom. Animals are mentioned throughout the Bible from Genesis to Revelation. Animals figured in many important biblical events, including the Creation, the fall of man, the Flood, the ten plagues in Egypt, the Hebrew worship system, and the life of Jesus Christ. The people of both OT and NT times lived close to the land and were well acquainted with various animals so that the scriptural writers and Jesus himself frequently used animals ...","summary_en":"ANIMALS In biblical usage, all members of the animal kingdom. Animals are mentioned throughout the Bible from Genesis to Revelation. Animals figured in many important biblical events, including the Creation, the fall of man, the Flood, the ten plagues in Egypt, the Hebrew worship system, and the life of Jesus Christ. The people of both OT and NT times lived close to the land and were well acquainted with various animals so that the scriptural writers and Jesus himself frequently used animals ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60059,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Death","title_en":"Death","content_ro":"<h3>Death<\/h3>\n<p>Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29).<\/p>\n<p>Death entered the human race by sin and brought ruin to it; death comes suddenly, bringing mourning and an apparent end to hopes and dreams. Death is the severest penalty in human justice. In the Old Testament, the death penalty was a punishment for murder (Gen 9:6; Exod 21:12) or blasphemy (Lev 24:16; John 10:30-33)—violations that threatened the living community.<\/p>\n<p>In the Old Testament, the opposite of “the land of the living” (Ps 27:13) was <em>Sheol,<\/em> the realm of the dead that was shrouded in darkness and silence (Job 10:21-22; Ps 94:17; Jon 2:6). Yet even in death, God’s people cannot be separated from his presence (see Prov 14:32). God is sovereign and rules over death (Deut 32:39).<\/p>\n<p>While the Old Testament often speaks of death simply in terms of joining one’s ancestors—without specific reference to resurrection (see, e.g., Gen 49:29-33)—there are some allusions to resurrection (see Job 19:25-27; Isa 25:6-9; 26:19; Dan 12:2). Jewish belief in resurrection seems to have become more widespread during the intertestamental period, and resurrection is a prominent theme in the New Testament. Through Christ, God’s redeemed people will triumph over death (1 Cor 15:54-57), the last enemy to be destroyed (1 Cor 15:26). Death results from sin (Rom 5:12), and those who live in sin and refuse to turn to God will be punished in the lake of fire in what is called the second death (Rev 21:8). But Christ’s death defeated death, and his resurrection serves as the paradigm for all believers (Col 1:18). He is the Lord of the living and of the dead (Rom 14:9). The time of death—when the natural inclination is to mourn—should also be the time of the greatest demonstration of faith, for the recipient of God’s promises has a hope beyond the grave.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:15-17; 3:19; 6:17; 9:5-6; 49:29-33; Exod 21:12-17, 28-29; 23:7; 31:14-15; Lev 24:16; Deut 32:39; Job 10:18-22; 19:25-27; Pss 90:1-12; 94:17; Prov 14:32; Eccl 12:1-7; Isa 25:6-9; 26:19; 40:6-8; Dan 12:2-3; Mark 12:26-27; Rom 5:12-17; 1 Cor 15:20-26, 51-58; Rev 20:4-6, 11-15; 21:3-8<\/p>","content_en":"<h3>Death<\/h3>\n<p>Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29).<\/p>\n<p>Death entered the human race by sin and brought ruin to it; death comes suddenly, bringing mourning and an apparent end to hopes and dreams. Death is the severest penalty in human justice. In the Old Testament, the death penalty was a punishment for murder (Gen 9:6; Exod 21:12) or blasphemy (Lev 24:16; John 10:30-33)—violations that threatened the living community.<\/p>\n<p>In the Old Testament, the opposite of “the land of the living” (Ps 27:13) was <em>Sheol,<\/em> the realm of the dead that was shrouded in darkness and silence (Job 10:21-22; Ps 94:17; Jon 2:6). Yet even in death, God’s people cannot be separated from his presence (see Prov 14:32). God is sovereign and rules over death (Deut 32:39).<\/p>\n<p>While the Old Testament often speaks of death simply in terms of joining one’s ancestors—without specific reference to resurrection (see, e.g., Gen 49:29-33)—there are some allusions to resurrection (see Job 19:25-27; Isa 25:6-9; 26:19; Dan 12:2). Jewish belief in resurrection seems to have become more widespread during the intertestamental period, and resurrection is a prominent theme in the New Testament. Through Christ, God’s redeemed people will triumph over death (1 Cor 15:54-57), the last enemy to be destroyed (1 Cor 15:26). Death results from sin (Rom 5:12), and those who live in sin and refuse to turn to God will be punished in the lake of fire in what is called the second death (Rev 21:8). But Christ’s death defeated death, and his resurrection serves as the paradigm for all believers (Col 1:18). He is the Lord of the living and of the dead (Rom 14:9). The time of death—when the natural inclination is to mourn—should also be the time of the greatest demonstration of faith, for the recipient of God’s promises has a hope beyond the grave.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:15-17; 3:19; 6:17; 9:5-6; 49:29-33; Exod 21:12-17, 28-29; 23:7; 31:14-15; Lev 24:16; Deut 32:39; Job 10:18-22; 19:25-27; Pss 90:1-12; 94:17; Prov 14:32; Eccl 12:1-7; Isa 25:6-9; 26:19; 40:6-8; Dan 12:2-3; Mark 12:26-27; Rom 5:12-17; 1 Cor 15:20-26, 51-58; Rev 20:4-6, 11-15; 21:3-8<\/p>","summary_ro":"Death Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29). Death entered the human rac...","summary_en":"Death Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29). Death entered the human rac...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87685,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Death","title_en":"Death","content_ro":"<h3>Death<\/h3>\n<p>Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29).<\/p>\n<p>Death entered the human race by sin and brought ruin to it; death comes suddenly, bringing mourning and an apparent end to hopes and dreams. Death is the severest penalty in human justice. In the Old Testament, the death penalty was a punishment for murder (Gen 9:6; Exod 21:12) or blasphemy (Lev 24:16; John 10:30-33)—violations that threatened the living community.<\/p>\n<p>In the Old Testament, the opposite of “the land of the living” (Ps 27:13) was <em>Sheol,<\/em> the realm of the dead that was shrouded in darkness and silence (Job 10:21-22; Ps 94:17; Jon 2:6). Yet even in death, God’s people cannot be separated from his presence (see Prov 14:32). God is sovereign and rules over death (Deut 32:39).<\/p>\n<p>While the Old Testament often speaks of death simply in terms of joining one’s ancestors—without specific reference to resurrection (see, e.g., Gen 49:29-33)—there are some allusions to resurrection (see Job 19:25-27; Isa 25:6-9; 26:19; Dan 12:2). Jewish belief in resurrection seems to have become more widespread during the intertestamental period, and resurrection is a prominent theme in the New Testament. Through Christ, God’s redeemed people will triumph over death (1 Cor 15:54-57), the last enemy to be destroyed (1 Cor 15:26). Death results from sin (Rom 5:12), and those who live in sin and refuse to turn to God will be punished in the lake of fire in what is called the second death (Rev 21:8). But Christ’s death defeated death, and his resurrection serves as the paradigm for all believers (Col 1:18). He is the Lord of the living and of the dead (Rom 14:9). The time of death—when the natural inclination is to mourn—should also be the time of the greatest demonstration of faith, for the recipient of God’s promises has a hope beyond the grave.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:15-17; 3:19; 6:17; 9:5-6; 49:29-33; Exod 21:12-17, 28-29; 23:7; 31:14-15; Lev 24:16; Deut 32:39; Job 10:18-22; 19:25-27; Pss 90:1-12; 94:17; Prov 14:32; Eccl 12:1-7; Isa 25:6-9; 26:19; 40:6-8; Dan 12:2-3; Mark 12:26-27; Rom 5:12-17; 1 Cor 15:20-26, 51-58; Rev 20:4-6, 11-15; 21:3-8<\/p>","content_en":"<h3>Death<\/h3>\n<p>Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29).<\/p>\n<p>Death entered the human race by sin and brought ruin to it; death comes suddenly, bringing mourning and an apparent end to hopes and dreams. Death is the severest penalty in human justice. In the Old Testament, the death penalty was a punishment for murder (Gen 9:6; Exod 21:12) or blasphemy (Lev 24:16; John 10:30-33)—violations that threatened the living community.<\/p>\n<p>In the Old Testament, the opposite of “the land of the living” (Ps 27:13) was <em>Sheol,<\/em> the realm of the dead that was shrouded in darkness and silence (Job 10:21-22; Ps 94:17; Jon 2:6). Yet even in death, God’s people cannot be separated from his presence (see Prov 14:32). God is sovereign and rules over death (Deut 32:39).<\/p>\n<p>While the Old Testament often speaks of death simply in terms of joining one’s ancestors—without specific reference to resurrection (see, e.g., Gen 49:29-33)—there are some allusions to resurrection (see Job 19:25-27; Isa 25:6-9; 26:19; Dan 12:2). Jewish belief in resurrection seems to have become more widespread during the intertestamental period, and resurrection is a prominent theme in the New Testament. Through Christ, God’s redeemed people will triumph over death (1 Cor 15:54-57), the last enemy to be destroyed (1 Cor 15:26). Death results from sin (Rom 5:12), and those who live in sin and refuse to turn to God will be punished in the lake of fire in what is called the second death (Rev 21:8). But Christ’s death defeated death, and his resurrection serves as the paradigm for all believers (Col 1:18). He is the Lord of the living and of the dead (Rom 14:9). The time of death—when the natural inclination is to mourn—should also be the time of the greatest demonstration of faith, for the recipient of God’s promises has a hope beyond the grave.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:15-17; 3:19; 6:17; 9:5-6; 49:29-33; Exod 21:12-17, 28-29; 23:7; 31:14-15; Lev 24:16; Deut 32:39; Job 10:18-22; 19:25-27; Pss 90:1-12; 94:17; Prov 14:32; Eccl 12:1-7; Isa 25:6-9; 26:19; 40:6-8; Dan 12:2-3; Mark 12:26-27; Rom 5:12-17; 1 Cor 15:20-26, 51-58; Rev 20:4-6, 11-15; 21:3-8<\/p>","summary_ro":"Death Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29). Death entered the human rac...","summary_en":"Death Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29). Death entered the human rac...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115311,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Death","title_en":"Death","content_ro":"<h3>Death<\/h3>\n<p>Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29).<\/p>\n<p>Death entered the human race by sin and brought ruin to it; death comes suddenly, bringing mourning and an apparent end to hopes and dreams. Death is the severest penalty in human justice. In the Old Testament, the death penalty was a punishment for murder (Gen 9:6; Exod 21:12) or blasphemy (Lev 24:16; John 10:30-33)—violations that threatened the living community.<\/p>\n<p>In the Old Testament, the opposite of “the land of the living” (Ps 27:13) was <em>Sheol,<\/em> the realm of the dead that was shrouded in darkness and silence (Job 10:21-22; Ps 94:17; Jon 2:6). Yet even in death, God’s people cannot be separated from his presence (see Prov 14:32). God is sovereign and rules over death (Deut 32:39).<\/p>\n<p>While the Old Testament often speaks of death simply in terms of joining one’s ancestors—without specific reference to resurrection (see, e.g., Gen 49:29-33)—there are some allusions to resurrection (see Job 19:25-27; Isa 25:6-9; 26:19; Dan 12:2). Jewish belief in resurrection seems to have become more widespread during the intertestamental period, and resurrection is a prominent theme in the New Testament. Through Christ, God’s redeemed people will triumph over death (1 Cor 15:54-57), the last enemy to be destroyed (1 Cor 15:26). Death results from sin (Rom 5:12), and those who live in sin and refuse to turn to God will be punished in the lake of fire in what is called the second death (Rev 21:8). But Christ’s death defeated death, and his resurrection serves as the paradigm for all believers (Col 1:18). He is the Lord of the living and of the dead (Rom 14:9). The time of death—when the natural inclination is to mourn—should also be the time of the greatest demonstration of faith, for the recipient of God’s promises has a hope beyond the grave.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:15-17; 3:19; 6:17; 9:5-6; 49:29-33; Exod 21:12-17, 28-29; 23:7; 31:14-15; Lev 24:16; Deut 32:39; Job 10:18-22; 19:25-27; Pss 90:1-12; 94:17; Prov 14:32; Eccl 12:1-7; Isa 25:6-9; 26:19; 40:6-8; Dan 12:2-3; Mark 12:26-27; Rom 5:12-17; 1 Cor 15:20-26, 51-58; Rev 20:4-6, 11-15; 21:3-8<\/p>","content_en":"<h3>Death<\/h3>\n<p>Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29).<\/p>\n<p>Death entered the human race by sin and brought ruin to it; death comes suddenly, bringing mourning and an apparent end to hopes and dreams. Death is the severest penalty in human justice. In the Old Testament, the death penalty was a punishment for murder (Gen 9:6; Exod 21:12) or blasphemy (Lev 24:16; John 10:30-33)—violations that threatened the living community.<\/p>\n<p>In the Old Testament, the opposite of “the land of the living” (Ps 27:13) was <em>Sheol,<\/em> the realm of the dead that was shrouded in darkness and silence (Job 10:21-22; Ps 94:17; Jon 2:6). Yet even in death, God’s people cannot be separated from his presence (see Prov 14:32). God is sovereign and rules over death (Deut 32:39).<\/p>\n<p>While the Old Testament often speaks of death simply in terms of joining one’s ancestors—without specific reference to resurrection (see, e.g., Gen 49:29-33)—there are some allusions to resurrection (see Job 19:25-27; Isa 25:6-9; 26:19; Dan 12:2). Jewish belief in resurrection seems to have become more widespread during the intertestamental period, and resurrection is a prominent theme in the New Testament. Through Christ, God’s redeemed people will triumph over death (1 Cor 15:54-57), the last enemy to be destroyed (1 Cor 15:26). Death results from sin (Rom 5:12), and those who live in sin and refuse to turn to God will be punished in the lake of fire in what is called the second death (Rev 21:8). But Christ’s death defeated death, and his resurrection serves as the paradigm for all believers (Col 1:18). He is the Lord of the living and of the dead (Rom 14:9). The time of death—when the natural inclination is to mourn—should also be the time of the greatest demonstration of faith, for the recipient of God’s promises has a hope beyond the grave.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:15-17; 3:19; 6:17; 9:5-6; 49:29-33; Exod 21:12-17, 28-29; 23:7; 31:14-15; Lev 24:16; Deut 32:39; Job 10:18-22; 19:25-27; Pss 90:1-12; 94:17; Prov 14:32; Eccl 12:1-7; Isa 25:6-9; 26:19; 40:6-8; Dan 12:2-3; Mark 12:26-27; Rom 5:12-17; 1 Cor 15:20-26, 51-58; Rev 20:4-6, 11-15; 21:3-8<\/p>","summary_ro":"Death Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29). Death entered the human rac...","summary_en":"Death Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29). Death entered the human rac...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142937,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Death","title_en":"Death","content_ro":"<h3>Death<\/h3>\n<p>Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29).<\/p>\n<p>Death entered the human race by sin and brought ruin to it; death comes suddenly, bringing mourning and an apparent end to hopes and dreams. Death is the severest penalty in human justice. In the Old Testament, the death penalty was a punishment for murder (Gen 9:6; Exod 21:12) or blasphemy (Lev 24:16; John 10:30-33)—violations that threatened the living community.<\/p>\n<p>In the Old Testament, the opposite of “the land of the living” (Ps 27:13) was <em>Sheol,<\/em> the realm of the dead that was shrouded in darkness and silence (Job 10:21-22; Ps 94:17; Jon 2:6). Yet even in death, God’s people cannot be separated from his presence (see Prov 14:32). God is sovereign and rules over death (Deut 32:39).<\/p>\n<p>While the Old Testament often speaks of death simply in terms of joining one’s ancestors—without specific reference to resurrection (see, e.g., Gen 49:29-33)—there are some allusions to resurrection (see Job 19:25-27; Isa 25:6-9; 26:19; Dan 12:2). Jewish belief in resurrection seems to have become more widespread during the intertestamental period, and resurrection is a prominent theme in the New Testament. Through Christ, God’s redeemed people will triumph over death (1 Cor 15:54-57), the last enemy to be destroyed (1 Cor 15:26). Death results from sin (Rom 5:12), and those who live in sin and refuse to turn to God will be punished in the lake of fire in what is called the second death (Rev 21:8). But Christ’s death defeated death, and his resurrection serves as the paradigm for all believers (Col 1:18). He is the Lord of the living and of the dead (Rom 14:9). The time of death—when the natural inclination is to mourn—should also be the time of the greatest demonstration of faith, for the recipient of God’s promises has a hope beyond the grave.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:15-17; 3:19; 6:17; 9:5-6; 49:29-33; Exod 21:12-17, 28-29; 23:7; 31:14-15; Lev 24:16; Deut 32:39; Job 10:18-22; 19:25-27; Pss 90:1-12; 94:17; Prov 14:32; Eccl 12:1-7; Isa 25:6-9; 26:19; 40:6-8; Dan 12:2-3; Mark 12:26-27; Rom 5:12-17; 1 Cor 15:20-26, 51-58; Rev 20:4-6, 11-15; 21:3-8<\/p>","content_en":"<h3>Death<\/h3>\n<p>Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29).<\/p>\n<p>Death entered the human race by sin and brought ruin to it; death comes suddenly, bringing mourning and an apparent end to hopes and dreams. Death is the severest penalty in human justice. In the Old Testament, the death penalty was a punishment for murder (Gen 9:6; Exod 21:12) or blasphemy (Lev 24:16; John 10:30-33)—violations that threatened the living community.<\/p>\n<p>In the Old Testament, the opposite of “the land of the living” (Ps 27:13) was <em>Sheol,<\/em> the realm of the dead that was shrouded in darkness and silence (Job 10:21-22; Ps 94:17; Jon 2:6). Yet even in death, God’s people cannot be separated from his presence (see Prov 14:32). God is sovereign and rules over death (Deut 32:39).<\/p>\n<p>While the Old Testament often speaks of death simply in terms of joining one’s ancestors—without specific reference to resurrection (see, e.g., Gen 49:29-33)—there are some allusions to resurrection (see Job 19:25-27; Isa 25:6-9; 26:19; Dan 12:2). Jewish belief in resurrection seems to have become more widespread during the intertestamental period, and resurrection is a prominent theme in the New Testament. Through Christ, God’s redeemed people will triumph over death (1 Cor 15:54-57), the last enemy to be destroyed (1 Cor 15:26). Death results from sin (Rom 5:12), and those who live in sin and refuse to turn to God will be punished in the lake of fire in what is called the second death (Rev 21:8). But Christ’s death defeated death, and his resurrection serves as the paradigm for all believers (Col 1:18). He is the Lord of the living and of the dead (Rom 14:9). The time of death—when the natural inclination is to mourn—should also be the time of the greatest demonstration of faith, for the recipient of God’s promises has a hope beyond the grave.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:15-17; 3:19; 6:17; 9:5-6; 49:29-33; Exod 21:12-17, 28-29; 23:7; 31:14-15; Lev 24:16; Deut 32:39; Job 10:18-22; 19:25-27; Pss 90:1-12; 94:17; Prov 14:32; Eccl 12:1-7; Isa 25:6-9; 26:19; 40:6-8; Dan 12:2-3; Mark 12:26-27; Rom 5:12-17; 1 Cor 15:20-26, 51-58; Rev 20:4-6, 11-15; 21:3-8<\/p>","summary_ro":"Death Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29). Death entered the human rac...","summary_en":"Death Humans are mortal, and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s dust being animated by the breath of God (Gen 2:7). This passive state returns at death as God withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a gift that sustains us in life for as long as he grants it (Ps 104:29). Death entered the human rac...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":48423,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:21","title_en":"Study Note: Iov 4:21","content_ro":"<p><strong>4:21<\/strong> A <em>tent<\/em> was a common symbol for mortal life (Isa 38:12; 2 Cor 5:1; cp. Eccl 12:6).<\/p>","content_en":"<p><strong>4:21<\/strong> A <em>tent<\/em> was a common symbol for mortal life (Isa 38:12; 2 Cor 5:1; cp. Eccl 12:6).<\/p>","summary_ro":"4:21 A tent was a common symbol for mortal life (Isa 38:12; 2 Cor 5:1; cp. Eccl 12:6).","summary_en":"4:21 A tent was a common symbol for mortal life (Isa 38:12; 2 Cor 5:1; cp. Eccl 12:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76049,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:21","title_en":"Study Note: Iov 4:21","content_ro":"<p><strong>4:21<\/strong> A <em>tent<\/em> was a common symbol for mortal life (Isa 38:12; 2 Cor 5:1; cp. Eccl 12:6).<\/p>","content_en":"<p><strong>4:21<\/strong> A <em>tent<\/em> was a common symbol for mortal life (Isa 38:12; 2 Cor 5:1; cp. Eccl 12:6).<\/p>","summary_ro":"4:21 A tent was a common symbol for mortal life (Isa 38:12; 2 Cor 5:1; cp. Eccl 12:6).","summary_en":"4:21 A tent was a common symbol for mortal life (Isa 38:12; 2 Cor 5:1; cp. Eccl 12:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":103675,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:21","title_en":"Study Note: Iov 4:21","content_ro":"<p><strong>4:21<\/strong> A <em>tent<\/em> was a common symbol for mortal life (Isa 38:12; 2 Cor 5:1; cp. Eccl 12:6).<\/p>","content_en":"<p><strong>4:21<\/strong> A <em>tent<\/em> was a common symbol for mortal life (Isa 38:12; 2 Cor 5:1; cp. Eccl 12:6).<\/p>","summary_ro":"4:21 A tent was a common symbol for mortal life (Isa 38:12; 2 Cor 5:1; cp. Eccl 12:6).","summary_en":"4:21 A tent was a common symbol for mortal life (Isa 38:12; 2 Cor 5:1; cp. Eccl 12:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131301,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iov 4:21","title_en":"Study Note: Iov 4:21","content_ro":"<p><strong>4:21<\/strong> A <em>tent<\/em> was a common symbol for mortal life (Isa 38:12; 2 Cor 5:1; cp. Eccl 12:6).<\/p>","content_en":"<p><strong>4:21<\/strong> A <em>tent<\/em> was a common symbol for mortal life (Isa 38:12; 2 Cor 5:1; cp. Eccl 12:6).<\/p>","summary_ro":"4:21 A tent was a common symbol for mortal life (Isa 38:12; 2 Cor 5:1; cp. Eccl 12:6).","summary_en":"4:21 A tent was a common symbol for mortal life (Isa 38:12; 2 Cor 5:1; cp. Eccl 12:6).","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"}}