Isaia 29
1 Vai de Ariel (Leul lui Dumnezeu), de Ariel! Cetatea în care a tăbărât David! ,,Adăugaţi an la an, şi lăsaţi sărbătorile să-şi facă ocolul lor.
2 Apoi voi împresura pe Ariel; plânsete şi gemete vor fi în ea şi cetatea va fi ca un Ariel pentru Mine.
3 Căci te voi împresura de toate părţile, te voi înconjura cu cete de străjeri, şi voi ridica întărituri de şanţuri împotriva ta.
4 Vei fi doborât la pământ şi de acolo vei vorbi, şi din ţărână ţi se vor auzi vorbele. Glasul tău va ieşi din pământ ca al unei năluci, şi din ţărână îţi vei şopti cuvintele.
5 Dar mulţimea vrăjmaşilor tăi va fi ca o pulbere măruntă, şi mulţimea asupritorilor va fi ca pleava care sboară, şi aceasta deodată, într-o clipă.``
6 Dela Domnul oştirilor va veni pedeapsa, cu tunete, cutremure de pământ şi pocnet puternic, cu vijelie şi furtună, şi cu flacăra unui foc mistuitor.
7 Şi, ca un vis, ca o vedenie de noapte, aşa va fi mulţimea neamurilor cari vor lupta împotriva lui Ariel, aşa vor fi cei ce se vor bate împotriva lui şi cetăţuiei lui, strângându-l de aproape.
8 După cum cel flămând visează că mănâncă, şi se trezeşte cu stomahul gol, şi, după cum cel însetat visează că bea, şi se trezeşte stors de puteri şi cu setea nestâmpărată: tot aşa va fi şi cu mulţimea neamurilor cari vor veni să lupte împotriva muntelui Sionului.
9 ,,Rămâneţi încremeniţi şi uimiţi! Închideţi ochii şi fiţi orbi!`` ,,Ei sânt beţi; dar nu de vin; se clatină, dar nu din pricina băuturilor tari.
10 Ci pentrucă Domnul a turnat peste voi un duh de adormire; v-a închis ochii, proorocilor, şi v-a acoperit capetele, văzătorilor.
11 De aceea toată descoperirea dumnezeiască a ajuns pentru voi ca vorbele unei cărţi pecetluite. Dacă o dai cuiva care ştie să citească, şi-i zici; ,Ia citeşte!` El răspunde: ,Nu pot, căci este pecetluită!`
12 Sau dacă dai cartea unuia care nu ştie să citească şi-i zici: ,Ia citeşte!` El răspunde: ,Nu ştiu să citesc.``
13 Domnul zice: ,,Când se apropie de Mine poporul acesta, Mă cinsteşte cu gura şi cu buzele, dar inima lui este departe de Mine, şi frica pe care o are de Mine, nu este decât o învăţătură de datină omenească.
14 De aceea voi lovi iarăş pe poporul acesta cu semne şi minuni din ce în ce mai minunate, aşa că înţelepciunea înţelepţilor lui va pieri, şi priceperea oamenilor lui pricepuţi se va face nevăzută.``
15 Vai de ceice îşi ascund planurile dinaintea Domnului, cari îşi fac faptele în întunerec, şi zic: ,,Cine ne vede şi cine ne ştie?``
16 Stricaţi ce sânteţi! Oare olarul trebuie privit ca lutul, sau poate lucrarea să zică despre lucrător: ,,Nu m-a făcut el?`` Sau poate vasul să zică despre olar: ,,El nu se pricepe?``
17 Peste puţină vreme, Libanul se va preface în pomăt, şi pomătul va fi socotit ca o pădure!
18 În ziua aceea, surzii vor auzi cuvintele cărţii, şi ochii orbilor, izbăviţi de negură şi întunerec, vor vedea.
19 Cei nenorociţi se vor bucura tot mai mult în Domnul, şi săracii se vor veseli de Sfântul lui Israel.
20 Căci asupritorul nu va mai fi, batjocoritorul va pieri, şi toţi ceice pândeau nelegiuirea vor fi nimiciţi:
21 ceice osândeau pe alţii la judecată, întindeau curse cui îi înfruntau la poarta cetăţii, şi năpăstuiau fără temei pe cel nevinovat.
22 De aceea aşa vorbeşte Domnul către casa lui Iacov, El, care a răscumpărat pe Avraam: ,,Acum Iacov nu va mai roşi de ruşine, şi nu i se va mai îngălbeni faţa acum.
23 Căci când vor vedea ei, când vor vedea copiii lor, în mijlocul lor, lucrarea mânilor Mele, Îmi vor sfinţi Numele; vor sfinţi pe Sfântul lui Iacov, şi se vor teme de Dumnezeul lui Israel.
24 Cei rătăciţi cu duhul vor căpăta pricepere, şi ceice cârteau vor lua învăţătură.``
{"verseMap":{"1":[{"id":2654,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ariel (Place)","title_en":"Ariel (Place)","content_ro":"<h3>ARIEL (P<span>lace<\/span>)<\/h3>\n<p>Poetic designation for Jerusalem, used by the prophet Isaiah in a “woe” oracle warning people to turn from their wrongdoing (Is 29:1-2, 7). Jerusalem, location of the altar of burnt offering, was called Ariel (“hearth of God”) by synecdoche, a poetic device in which a whole thing is referred to by naming one part. In a dramatic play on words Isaiah pronounced God’s judgment: Jerusalem, city of the hearth of God, would become an ariel, a pagan altar hearth, when destroyed by her enemies.<\/p>","content_en":"<h3>ARIEL (P<span>lace<\/span>)<\/h3>\n<p>Poetic designation for Jerusalem, used by the prophet Isaiah in a “woe” oracle warning people to turn from their wrongdoing (Is 29:1-2, 7). Jerusalem, location of the altar of burnt offering, was called Ariel (“hearth of God”) by synecdoche, a poetic device in which a whole thing is referred to by naming one part. In a dramatic play on words Isaiah pronounced God’s judgment: Jerusalem, city of the hearth of God, would become an ariel, a pagan altar hearth, when destroyed by her enemies.<\/p>","summary_ro":"ARIEL (Place) Poetic designation for Jerusalem, used by the prophet Isaiah in a “woe” oracle warning people to turn from their wrongdoing (Is 29:1-2, 7). Jerusalem, location of the altar of burnt offering, was called Ariel (“hearth of God”) by synecdoche, a poetic device in which a whole thing is referred to by naming one part. In a dramatic play on words Isaiah pronounced God’s judgment: Jerusalem, city of the hearth of God, would become an ariel, a pagan altar hearth, when destroyed by her ...","summary_en":"ARIEL (Place) Poetic designation for Jerusalem, used by the prophet Isaiah in a “woe” oracle warning people to turn from their wrongdoing (Is 29:1-2, 7). Jerusalem, location of the altar of burnt offering, was called Ariel (“hearth of God”) by synecdoche, a poetic device in which a whole thing is referred to by naming one part. In a dramatic play on words Isaiah pronounced God’s judgment: Jerusalem, city of the hearth of God, would become an ariel, a pagan altar hearth, when destroyed by her ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17842,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Isaiah","title_en":"Book of Isaiah","content_ro":"<h3>ISAIAH, Book of<\/h3>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Literary Unity<\/p>\n<p>• Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The prophet Isaiah, whose name means “the Lord saves,” lived and ministered in Jerusalem. Because of his repeated contact with the kings of Judah, some scholars believed that Isaiah was related to the royal family, but this is not certain. According to chapters 7 and 8, Isaiah was married and had at least two sons, Shear-jashub and Maher-shalal-hash-baz, whose symbolic names illustrated God’s dealings with the nation as a whole. The “disciples” mentioned in 8:16 probably assisted Isaiah in his ministry and may have helped him record the book that bears his name.<\/p>\n<p>When Isaiah saw the Lord in the famous temple vision described in chapter 6, he was willing to go wherever God sent him, even though he would face strong opposition (6:9-10). King Ahaz proved to be particularly resistant to Isaiah’s advice (7:4-17), and the people in general ridiculed his preaching (5:10-12; 28:9-10). During the reign of the godly Hezekiah, however, Isaiah’s ministry was much appreciated, and the king consulted him eagerly during times of crisis (37:1-7, 21-35).<\/p>\n<p>Isaiah is usually regarded as the greatest of the writing prophets. Some of the chapters in his book display an unparalleled literary beauty and make use of poetic devices and a rich variety of symbols. Chapters 40–66 contain many powerful passages that underscore the grandeur of the book. It is ironic, then, that many scholars attribute these chapters to a “second” or “third” Isaiah, unknown authors who wrote much later than Isaiah in connection with the Babylonian exile. Yet elsewhere in the OT, the names of all who wrote the prophetic books are preserved, and it would be most unusual for the Jews not to know who wrote such magnificent prophecy as chapters 40–66.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since many of the events recorded in chapters 1–39 took place during the ministry of Isaiah, most of these chapters were probably written by about 700 <span>BC<\/span> or shortly thereafter. The destruction of the Assyrian army in 701 <span>BC<\/span> represents the climax of the first half of the book, fulfilling the prophecy of 10:16, 24-34 and 30:31-33. In 37:38 Isaiah refers to the death of King Sennacherib, which did not occur until 681 <span>BC<\/span>. This means that some of the earlier chapters, along with 40–66, were probably written later, during Isaiah’s retirement years. A gap of several decades could help account for the change in subject matter that is found in the last half of the book. In these chapters Isaiah projects into the future as he addresses the Jews who would be in exile in Babylon about 550 <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Isaiah’s public ministry occurred primarily from 740–700 <span>BC<\/span>, a period marked by the rapid expansion of the nation of Assyria. Under King Tiglath-pileser III (745–727 <span>BC<\/span>), the Assyrians moved to the west and south, and by 738 <span>BC<\/span> the Assyrian monarch was demanding tribute from Damascus and Israel. About 734 <span>BC<\/span> Rezin of Damascus (Syria) and Pekah of Israel organized a coalition to rebel against Assyria, and they tried to enlist the support of King Ahaz of Judah. But Ahaz refused to join, and when the kings of Damascus and Israel invaded Judah (see 7:1), Ahaz appealed directly to Tiglath-pileser for help (cf. 2 Kgs 16:7-9). With little hesitation the Assyrians returned to capture Damascus and to turn the northern kingdom of Israel into an Assyrian province.<\/p>\n<p>The puppet king Hoshea ruled over Israel from 732–723 BC but was imprisoned when he joined a revolt against Shalmaneser V, the new Assyrian king. Shalmaneser besieged the capital city of Samaria, which finally fell in 722 <span>BC<\/span>, spelling the end of the northern kingdom. Sargon succeeded Shalmaneser in 722 and had to quell a number of revolts. In 711 <span>BC<\/span> Sargon captured the Philistine city of Ashdod in a campaign that became the occasion of Isaiah’s prophecy of chapter 20.<\/p>\n\n<p>Even more important was the widespread rebellion that broke out with the accession of Sennacherib in 705 <span>BC<\/span>. King Hezekiah of Judah withheld his normal tribute payment, and by 701 <span>BC<\/span> Sennacherib had invaded Palestine to punish the rebels. The details of this campaign are given in Isaiah 36–37 and tell how city after city was captured by the Assyrians before the invaders stood at the gates of Jerusalem and demanded total surrender. With almost no hope of survival, Hezekiah nevertheless was encouraged by Isaiah to trust God, and in one night the angel of the Lord struck down 185,000 Assyrian soldiers, virtually wiping out Sennacherib’s army (Is 37:36-37).<\/p>\n<p>In an effort to befriend the enemies of Assyria, Hezekiah showed his treasures to envoys of the king of Babylon (39:1-4). Isaiah warned that someday the Babylonian armies would conquer Jerusalem and carry off those very treasures, along with the residents of the city (vv 5-7). Not only did Isaiah predict the Babylonian captivity of 586–539 <span>BC<\/span> (cf. 6:11-12), but he also foretold that Israel would be released from Babylon (48:20). The Chaldean kingdom led by Nebuchadnezzar would be God’s instrument of judgment upon Judah, but they too would suffer defeat. One of Isaiah’s most remarkable prophecies was the naming of Cyrus, king of Persia, the ruler who would conquer the Babylonians in 539 <span>BC<\/span> and release Israel from exile (cf. 44:28). Along with the Medes (cf. 13:17), Cyrus won several important victories before sending his troops against Babylon. Isaiah hailed him as one anointed by the Lord to bring deliverance for Israel (45:1-5).<\/p>\n<p class=\"h2\" id=\"LiteraryUnity\">Literary Unity<\/p>\n<p>Largely because of the references to the later kingdoms of Babylon and Persia, the unity of Isaiah has been called into question. Chapters 40–66 move abruptly into the exilic period of 550 <span>BC<\/span>, almost 150 years after Isaiah lived. Moreover, the Servant of the Lord plays a prominent role in these chapters and the messianic king fades into the background. Brilliant poetic passages are found in chapters 40, 53, 55, and 60, demonstrating remarkable depth and power.<\/p>\n<p>Although these factors are sometimes cited as a sign of disunity, there are actually strong indications for unity in the book. For example, the historical interlude (chs 36–39) forms a hinge or bridge that links chapters 1–35 and 40–66. Chapters 36–37 complete the Assyrian section, and chapters 38–39 introduce the Babylonian material. Most of the linking chapters are written in prose, while the others (in some translations) are largely poetry. From the standpoint of verbal or stylistic unity, one can point to Isaiah’s favorite title for God, “the Holy One of Israel.” This title appears 12 times in chapters 1–39, and 14 times in chapters 40–66, but only seven times in the rest of the OT. A study of the famous Servant Songs of 52:13–53:12 reveals several ties with earlier passages, especially in chapters 1–6. The servant who is smitten and wounded (53:4-5) receives the same punishment as the beaten and injured nation of 1:5-6 (also cf. 52:13 with 2:12 and 6:1).<\/p>\n<p class=\"h2\" id=\"TheologicalTeaching\">Theological Teaching<\/p>\n<p>Isaiah is to the OT as the book of Romans is to the NT—a book filled with rich theological truth. Like Romans, Isaiah unveils the sinfulness of God’s rebellious people and his gracious provision of salvation. Because God is the Holy One of Israel (1:4; 6:3), he cannot ignore sin but must punish those who are guilty. Both Israel (5:30; 42:25) and the other nations (2:11, 17, 20) experience a time of judgment known as the Day of the Lord. In anger God raises his hand against his people (cf. 5:25), but ultimately his wrath is poured out upon Babylon and the nations (cf. 13:3-5; 34:2).<\/p>\n<p>With the fall of Assyria and Babylon, the Day of the Lord becomes a day of joyous victory (10:27; 61:2). According to Isaiah 63:4, it is the year of the Lord’s redemption. Earlier, Israel had been redeemed from slavery in Egypt; now the return from the Babylonian captivity brings equal joy (52:9; 61:1). The ultimate redemption is to be accomplished through the death of Christ, and Isaiah 53 describes our Lord’s suffering and death in graphic terms. His ministry as the Suffering Servant is also introduced in 49:4 and 50:6-7; meanwhile, 49:6 states that the servant will be “a light for the Gentiles.” Looking ahead to the Second Coming, Isaiah predicts a messianic age of peace and righteousness. Nations will “beat their swords into plowshares” (2:4) and the “Prince of Peace” will rule forever (9:6-7).<\/p>\n<p>Throughout the book God is pictured as the all-powerful Creator (48:13)—the sovereign One seated on a throne, high and exalted; the King, the Lord Almighty (6:1, 5). He controls the armies of the earth (13:4) and removes rulers as he wills (40:23-24). Before him, nations “are but a drop in the bucket” (40:15, <span>nlt<\/span>), and compared with him all idols are worthless and without power (41:29; 44:6). This is the God who shows his fury to his foes and his love to his servants (66:14).<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Messages of Judgment and Hope (1–12)<\/h5>\n<p>In the opening chapter Isaiah characterizes Israel (including Judah) as “a sinful nation” that has rebelled against God. Although the people regularly bring offerings to him, their worship is hypocritical, an attempt to mask their oppression of the poor and helpless. The Lord encourages the nation to repent of their sin or face the fires of judgment. After this introduction, Isaiah turns to describe the peace of the messianic age in 2:1-4. The day will come when all nations will obey God’s word and live at peace. “The mountain of the <span>Lord<\/span>”—Jerusalem—will be raised up “and all the nations shall flow to it” (2:2-3, <span>rsv<\/span>). In the meantime, however, both Israel and the nations have exalted themselves against the Lord, and he will judge them in an awesome display of power. For Israel, God’s judgment will bring great upheaval, including the loss of its leaders. Defiant and ruthless, the rulers will face either death or deportation. Chapter 3 ends by denouncing the pride and vanity of the women of Zion; they, too, will suffer disgrace. After Jerusalem is cleansed of its sin, the remnant will enjoy the rule of “the branch of the <span>Lord<\/span>,” who will protect and shield his people (4:2-6).<\/p>\n<p>In 5:1-7 Isaiah presents a short song about Israel as God’s vineyard. The Lord did everything possible to ensure a yield of good grapes, but the vineyard produced nothing but bad fruit and had to be destroyed. Isaiah then pronounces six woes against Israel, and announces that the Assyrian army will invade the land. Against the backdrop of Israel’s sin, Isaiah (ch 6) gives an account of the vision through which he was called as a prophet. Overwhelmed by the holiness of God and by his own sinfulness, Isaiah thought he was ruined, but when he was assured that his sins were forgiven, he responded positively to God’s call in spite of the stubbornness of the nation to which he was sent.<\/p>\n<p>One of the most stubborn individuals in all the nation was King Ahaz of Judah, and chapter 7 describes Isaiah’s encounter with this godless ruler. When Ahaz was threatened by Damascus and the northern kingdom, he refused to believe Isaiah’s promise that God would protect him. This was the occasion on which Isaiah gave Ahaz the sign of Immanuel (7:14). The “virgin” refers ultimately to Mary and “Immanuel” to Christ (Mt 1:23), but in the near fulfillment the child could be Isaiah’s own son Maher-shalal-hash-baz (Is 8:3). (<em>See<\/em> four interpretations of this passage in Virgin Birth of Jesus.) This name (meaning “swift to plunder and quick to spoil,” v 1, <span>nlt<\/span> mg) would be a sign that soon Judah’s enemies would fall; “Immanuel” signified that God would be with Judah (v 10, <span>nlt<\/span> mg). However, if Ahaz appealed for help to the king of Assyria, Isaiah warned him, Assyria’s powerful armies would one day invade Judah also (cf. 7:17-25; 8:6-8). The destruction brought by Assyria would plunge Judah into a time of famine and distress (8:21-22).<\/p>\n<p>Nevertheless, the gloom and darkness associated with the Assyrian invasion would not last indefinitely, and 9:1-5 speaks of a time of peace and joy. Verses 6-7 introduce a child who would become a righteous King and would rule forever. This “Prince of Peace” is the Messiah, the “Mighty God” whose kingdom is described in 2:2-4.<\/p>\n<p>For the immediate future, however, both Israel and Judah will suffer the agony of war as punishment for their sins. God is angry with his people because they are proud and arrogant, and their leaders disregard the pleas of the poor and needy. Civil war and foreign invasion will crush the hapless nation (9:8–10:4). But once Israel has been judged, God will turn his hand against Assyria, the instrument he has used to judge other nations. Because of her string of victories, Assyria is filled with pride and is eager for more triumph. Yet even at the moment when Jerusalem is about to succumb, God will cut down the Assyrian army like a cedar in Lebanon and spare his people (10:26-34).<\/p>\n<p>After Assyria’s defeat, Isaiah describes the restoration of Israel and the powerful rule of the Messiah (ch 11). Both Jews and Gentiles will be attracted to Jerusalem to enjoy an era of peace and justice. Like David, the Messiah will have the Spirit of God resting upon him as he judges the wicked and protects the needy. To conclude these opening messages, Isaiah offers two short songs of praise that celebrate God’s past deliverance and his promise of future blessing (ch 12).<\/p>\n<h5>Oracles against the Nations (13–23)<\/h5>\n<p>Although Babylon is not the major power of the day, Isaiah begins his announcements of judgment with two chapters about the destruction of Assyria’s neighbor to the south. Babylon will eventually conquer Jerusalem (between 605 and 586 <span>BC<\/span>), but the Medes (13:17) along with the Elamites will capture Babylon (539 <span>BC<\/span>). In spite of the glory to be achieved by future kings of Babylon, God will bring their pomp down to the grave (14:9-10). The chapter ends with short prophecies against Assyria and the Philistines.<\/p>\n<p>One of Israel’s oldest enemies was the nation of Moab, situated east of the Dead Sea. Even though it was a small country, Isaiah devotes two chapters to these descendants of Lot. Chapter 15 describes the extensive mourning that will overwhelm their cities. After a brief interlude urging the Moabites to submit to Israel and to her God (16:1-5), Isaiah notes that pride will lead to Moab’s downfall. Sounds of weeping fill the land as the vines and fields wither and are trampled.<\/p>\n<p>In chapter 17 the fourth oracle is directed against Damascus and Ephraim (the northern kingdom of Israel), probably reflecting their alliance against Judah about 734 <span>BC<\/span>. Both nations will face ruin, and Ephraim is condemned for abandoning the Lord, her “Savior” and “Rock” (17:10).<\/p>\n<p>In chapters 18 and 19 Isaiah turns to the south and addresses Ethiopia and Egypt, countries that had strong links from 715–633 <span>BC<\/span>, when an Ethiopian named Shabako became pharaoh in Egypt. But Egypt is plagued with disunity and suffers greatly at the hands of Assyrian kings. In spite of the supposed wisdom of her leaders, Egypt faces economic and political ruin (19:5-15). Yet the time is coming when the Egyptians will be restored and will worship the God of Israel. Along with Assyria and Israel, Egypt will become a blessing (19:24). Some interpreters think this is a prophecy of the salvation of Gentiles during the church age, but others relate this day to the peace of the millennial age (cf. 2:2-4; 11:6-9). For the immediate future, however, Isaiah announces that Assyria will take many Egyptians and Ethiopians into captivity (ch 20).<\/p>\n<p>A second oracle about Babylon (cf. 13:1–14:23) is contained in chapter 21, and Isaiah is staggered as he considers the impact of Babylon’s fall (21:3-4). When Babylon collapses, the world will know that her gods were powerless (21:9; cf. Rv 14:8; 18:2).<\/p>\n<p>Although it seems out of place among these oracles against the nations, chapter 22 condemns the city of Jerusalem. Like the nations, Jerusalem is full of revelry (22:2) but will soon experience the terrors of a siege. Since the people no longer rely on the Lord (v 11), he will hand them over to the enemy. Jerusalem’s unfaithfulness is exemplified by Shebna, a high official guilty of pride and materialism whose position will be taken by the godly Eliakim (vv 15-23).<\/p>\n<p>The last oracle (ch 23) is directed against the city of Tyre, which resisted capture until Alexander the Great conquered the island fortress in 332 <span>BC<\/span>. When Tyre fell, the economy of the entire Mediterranean world was shaken, for her ships had carried the goods of the nations far and wide.<\/p>\n<h5>Final Judgment and Blessing (24–27)<\/h5>\n<p>This section functions as a grand finale to chapters 13–23 in that it anticipates God’s judgment upon the nations and the inauguration of the kingdom of God. A defiled earth must bear its punishment (24:5-6) and even the forces of Satan face judgment (vv 21-22).<\/p>\n<p>In chapter 25 Isaiah rejoices over God’s great triumph and looks ahead to a day when death will be swallowed up and tears will be wiped from all faces (25:8). Israel’s longtime enemies, symbolized by Moab, will be laid low (vv 10-12), but Jerusalem will be a stronghold for the righteous (26:1-3). In 26:7-19 the nation prays that these promises will become a reality. Verses 20-21 indicate that the Lord will indeed respond, pouring out his wrath upon a sin-cursed earth and upon Satan himself (27:1). When that takes place, Israel will be a fruitful vineyard, a blessing to the whole world (27:2-6; contrast 5:1-7). First, however, Israel will have to endure war and exile, and then the remnant will return to Jerusalem.<\/p>\n<h5>A Series of Woes (28–33)<\/h5>\n<p>Returning to his own historical period, Isaiah pronounces a series of woes upon both the northern and southern kingdoms, as well as one upon Assyria (ch 33). Chapter 28 begins with a description of the fading power of Samaria, the capital of the northern kingdom. Verses 7-10 portray the leaders of Judah in the same light; they have disregarded Isaiah’s message and are out of touch with God. Judgment is on the way, and their false preparation (vv 15, 18) will be of no avail. God will fight against Israel (vv 21-22), and even Jerusalem will be put under siege until God in his mercy intervenes (29:1-8). Because of their hypocritical worship, the people deserve to be punished, but in the future Israel will again acknowledge the Lord and be made physically and spiritually whole (29:17-24).<\/p>\n<p>Chapters 30 and 31 denounce Judah’s proposed alliance with Egypt in the effort to thwart Assyria. God wants his people to trust him, not their unreliable neighbors to the south. The Lord promises to protect Jerusalem (30:18; 31:5) and defeat the invading Assyrian army (30:31-33; 31:8-9). None can stand before his mighty sword.<\/p>\n<p>Continuing on this positive note, Isaiah goes on to emphasize the righteous rule of the messianic king in chapters 32 and 33. Zion will enjoy peace and security at last (32:2, 17-18; 33:6), a great change from Isaiah’s own time. In eighth-century <span>BC<\/span> Judah the women might feel secure (32:9), but the Assyrian troops will devastate the crops and precipitate widespread mourning. However, the lamenting will soon end, as the prophet pronounces woe upon Assyria in 33:1. After Isaiah prays for the destruction of Assyria (33:2-9), God promises to take action (vv 10-12). Gone will be the enemy soldiers and officials, for the Lord will save his people and bring them justice and security.<\/p>\n<h5>More Judgment and Blessing (34–35)<\/h5>\n<p>This section forms a climax to chapters 28–33. Once more, cataclysmic judgment precedes a time of blessing and restoration. In chapter 34 Isaiah depicts a judgment of cosmic dimensions as he moves to a consideration of the last days. Heaven and earth endure the wrath of God that is poured out upon the nations, and verse 4 provides the basis for John’s description of the great tribulation in Revelation 6:13-14. Edom (like Moab; see Is 25:10-12) represents a world judged by the sword of the Lord in his day of vengeance.<\/p>\n<p>Chapter 35, on the other hand, speaks of joy and restoration in a passage that pulsates with life. A blooming desert corresponds to the physical and spiritual age when God will come to redeem his people. Both the return of the Israelites from the Babylonian captivity and the second coming of Christ fit this glorious scene.<\/p>\n<h5>Historical Interlude (36–39)<\/h5>\n<p>These chapters form the hinge that connects the two halves of the book. Chapters 36 and 37 contain the fulfillment of Isaiah’s prophecies about Assyria’s collapse, and chapters 38 and 39 introduce the Babylonian captivity that forms the backdrop for chapters 40–66. In 701 <span>BC<\/span> King Sennacherib of Assyria demands the unconditional surrender of Jerusalem. He sends his field commander to address the people and try to gain their submission. With persuasive words, the commander tries to convince the city that surrender is the best policy. Amazingly the people do not panic, and King Hezekiah asks Isaiah to pray for the beleaguered city. The prophet does so and announces that the proud Assyrians will not triumph. Instead, they suffer a terrible disaster as the angel of the Lord strikes down 185,000 men.<\/p>\n<p>Chapters 38 and 39 relate another crisis in Hezekiah’s life when he becomes desperately ill. Miraculously, God heals him, and Hezekiah praises the Lord for his gracious intervention. When the king of Babylon sends envoys to congratulate Hezekiah on his recovery, Hezekiah foolishly shows these messengers his royal treasures. Isaiah solemnly announces that someday the armies of Babylon will capture Jerusalem, plunder the land, and take away these treasures.<\/p>\n<h5>The Return from Babylon (40–48)<\/h5>\n<p>The Babylonian captivity eventually comes, but Isaiah promises that it will end. God, the incomparably powerful Creator, is far greater than any king, nation, or god, and he will bring his people back to Jerusalem. To accomplish this return from exile, God raises up Cyrus, the king of Persia (41:2, 25). The Lord does not forget his people, and he encourages them to take heart and to rejoice.<\/p>\n<p>In chapter 42 we are introduced to a person even more significant than Cyrus the Persian. Verses 1-7 (the first of four Servant Songs) describe the servant of the Lord, who will bring justice to the nations and will be “a light for the Gentiles” (42:6). This is the Messiah, and the redemption he will accomplish on Calvary (cf. ch 53) is greater than the release from Babylon. In light of the good news associated with the servant, Isaiah praises the Lord for punishing the wicked and rescuing his wayward people. Chapter 43 declares that nothing will stand in the way of Israel’s return, and the Lord will remember their sins no more. In fact, he will pour out his Spirit on their descendants (44:3).<\/p>\n<p>A God so great is far more powerful than any idol. In 44:6-20 Isaiah makes use of satire to show the worthlessness of man-made images. God alone has the power to create and to restore, and he will bring Cyrus on the scene to effect the release of the exiles and to begin the rebuilding of Jerusalem. Chapters 46 and 47 contrast the God of Israel and the idols of Babylon. When God raises up Cyrus, Babylon’s idols will be unable to save their nation, and the queen of kingdoms (47:5) will collapse along with her sorcerers and astrologers. The final chapter in this section (ch 48) restates God’s purpose of gaining release of the Israelites from Babylon through his chosen ally, Cyrus of Persia.<\/p>\n<h5>Salvation through the Servant of the Lord (49–57)<\/h5>\n<p>Chapters 49–53 contain the final three Servant Songs (cf. also 42:1-7), culminating in the death of the servant for the sins of the world (52:13–53:12). In the second Servant Song (49:1-7), Isaiah describes the call and ministry of the servant, noting that he will face strong opposition as he accomplishes salvation for Israel and the nations. The rest of chapter 49 deals primarily with the way God will bring Israel back from exile. Soon the land will be filled with a mighty throng (vv 19-21), and the Gentiles will acknowledge Israel and her God (vv 22-23).<\/p>\n<p>Although Israel has fully deserved the exile because of her sins (50:1-3), the suffering endured by the servant (vv 4-11; the third Servant Song) is wholly undeserved. The beating and mocking of verse 6 are prophetic of Christ’s experience (cf. Mt 27:26, 30; Mk 15:19). In verses 10-11 of Isaiah 50 the whole nation is challenged to trust in the Lord, as the servant did. There is, in fact, a believing remnant who obey the Lord (51:1-8), and the Lord promises that he will restore them to their homeland. Israel has drunk the cup of God’s wrath (vv 17, 22), but the good news of release from exile causes even the ruins of Jerusalem to burst into songs of joy (52:7-10).<\/p>\n<p>Yet the best news of all is salvation from sin; the final Servant Song (52:13–53:12) tells how Christ wins freedom for those held in bondage to sin. In this brief passage we learn how Christ suffers rejection (53:3) and even disfigurement (52:14). Led like a lamb to the slaughter (53:7), he carries our sins in his body as he dies in ignominy. The people think he is suffering for his own sins (v 4), but he is “pierced” and “crushed for our iniquities” (v 5). The first and last paragraphs of this section (52:13-15; 53:10-12) state that through his suffering the servant is highly exalted. What seems like a terrible defeat is actually victory over death and Satan and brings salvation for many.<\/p>\n<p>As a direct result of the servant’s death, great joy comes to all people. In chapter 54 this joy is reflected in Jerusalem’s new status as the Lord’s wife. Her descendants will be numerous and eager to learn from the Lord. For the first time the plural “servants of the <span>Lord<\/span>” appears (54:17), apparently including all believers, whether Jew or Gentile (cf. 65:8-9, 13-15). Joy and prosperity also characterize chapter 55, an invitation to a great spiritual banquet. All people are urged to turn to the Lord who keeps his promises to Israel. In 56:1-8, foreigners are invited to come to God’s “holy mountain” in Jerusalem, for the temple will be a house of prayer for all the nations (56:7; cf. Mt 21:13).<\/p>\n<p>Believing Gentiles are contrasted sharply with unbelieving Jews, and in 56:9–57:13 Isaiah returns again to the theme of judgment. Israel suffers because her leaders are wicked and because the people are guilty of idolatry. Spiritual healing is available, but unless individuals repent, they cannot be part of the remnant who will return from exile and enjoy peace in the Promised Land.<\/p>\n<h5>Ultimate Blessing and Final Judgment (58–66)<\/h5>\n<p>The last nine chapters of Isaiah emphasize redemption and glory, but the reality of judgment is also very much in evidence. In fact, chapters 58 and 59 bemoan the sins of Israel. The people are hypocritical in their worship; they are selfish and fail to keep the Sabbath. Lying, oppression, and murder separate the people from God. When Isaiah openly confesses these sins (59:12-13), the Lord suddenly takes action on behalf of his people. Like a mighty warrior, he rescues the believing remnant from Babylon and brings them back to Jerusalem.<\/p>\n<p>In chapter 60 the glory and wealth of Jerusalem reach new heights. Both the city and the sanctuary are adorned with splendor, matching the prosperity of Solomon’s reign. Just as the nations treated Solomon with honor, so earth’s leaders will assist and strengthen the returning exiles. While it is true that the Persian government did help the Jews repeatedly, the conditions described here will have their ultimate fulfillment during the Millennium and in connection with the new Jerusalem (cf. Rv 21:23; 22:5). The ancient ruins will be rebuilt (Is 61:4), and the Lord will fulfill the covenant made with Abraham and David (Is 61:8; cf. Gn 12:1-3; Is 55:3). Jerusalem will be the city of the holy people, the redeemed of the Lord (Is 62:12), and the Lord will take delight in her (v 4).<\/p>\n<p>In order to accomplish salvation for his people, God will have to judge the ungodly first. The great trampling of the winepress (63:2-3) graphically portrays the judgment process and is linked with the Day of the Lord (cf. 13:3; 34:2). Since God has promised to intervene on behalf of his people, Isaiah prays for the realization of that promise (63:7–64:12). He recalls God’s faithfulness in the past and pleads that he will again have mercy upon his suffering people.<\/p>\n<p>The answer to Isaiah’s prayer is found in chapter 65. God does promise to give the Holy Land back to his servants, to those who worship him and obey him. But for that segment of the nation that continues in its obstinacy, God promises anguish and destruction. The ultimate joy of God’s servants is contained in a description of new heavens and a new earth (65:17-25). Peace, long life, and prosperity will be among the blessings enjoyed in an era that seems to combine features of the Millennium and the eternal state (cf. ch 60).<\/p>\n<p>In a fitting summary, chapter 66 ties together the themes of salvation and judgment. God will comfort Jerusalem and abundantly bless her, but sinners are the objects of his wrath. Those who honor him will endure forever, but those who rebel will suffer everlasting rejection.<\/p>\n<p><em>See also<\/em> Isaiah (Person); Israel, History of; Messiah; Prophecy; Prophet, Prophetess; Servant of the Lord; Virgin Birth of Jesus.<\/p>","content_en":"<h3>ISAIAH, Book of<\/h3>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Literary Unity<\/p>\n<p>• Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The prophet Isaiah, whose name means “the Lord saves,” lived and ministered in Jerusalem. Because of his repeated contact with the kings of Judah, some scholars believed that Isaiah was related to the royal family, but this is not certain. According to chapters 7 and 8, Isaiah was married and had at least two sons, Shear-jashub and Maher-shalal-hash-baz, whose symbolic names illustrated God’s dealings with the nation as a whole. The “disciples” mentioned in 8:16 probably assisted Isaiah in his ministry and may have helped him record the book that bears his name.<\/p>\n<p>When Isaiah saw the Lord in the famous temple vision described in chapter 6, he was willing to go wherever God sent him, even though he would face strong opposition (6:9-10). King Ahaz proved to be particularly resistant to Isaiah’s advice (7:4-17), and the people in general ridiculed his preaching (5:10-12; 28:9-10). During the reign of the godly Hezekiah, however, Isaiah’s ministry was much appreciated, and the king consulted him eagerly during times of crisis (37:1-7, 21-35).<\/p>\n<p>Isaiah is usually regarded as the greatest of the writing prophets. Some of the chapters in his book display an unparalleled literary beauty and make use of poetic devices and a rich variety of symbols. Chapters 40–66 contain many powerful passages that underscore the grandeur of the book. It is ironic, then, that many scholars attribute these chapters to a “second” or “third” Isaiah, unknown authors who wrote much later than Isaiah in connection with the Babylonian exile. Yet elsewhere in the OT, the names of all who wrote the prophetic books are preserved, and it would be most unusual for the Jews not to know who wrote such magnificent prophecy as chapters 40–66.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since many of the events recorded in chapters 1–39 took place during the ministry of Isaiah, most of these chapters were probably written by about 700 <span>BC<\/span> or shortly thereafter. The destruction of the Assyrian army in 701 <span>BC<\/span> represents the climax of the first half of the book, fulfilling the prophecy of 10:16, 24-34 and 30:31-33. In 37:38 Isaiah refers to the death of King Sennacherib, which did not occur until 681 <span>BC<\/span>. This means that some of the earlier chapters, along with 40–66, were probably written later, during Isaiah’s retirement years. A gap of several decades could help account for the change in subject matter that is found in the last half of the book. In these chapters Isaiah projects into the future as he addresses the Jews who would be in exile in Babylon about 550 <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Isaiah’s public ministry occurred primarily from 740–700 <span>BC<\/span>, a period marked by the rapid expansion of the nation of Assyria. Under King Tiglath-pileser III (745–727 <span>BC<\/span>), the Assyrians moved to the west and south, and by 738 <span>BC<\/span> the Assyrian monarch was demanding tribute from Damascus and Israel. About 734 <span>BC<\/span> Rezin of Damascus (Syria) and Pekah of Israel organized a coalition to rebel against Assyria, and they tried to enlist the support of King Ahaz of Judah. But Ahaz refused to join, and when the kings of Damascus and Israel invaded Judah (see 7:1), Ahaz appealed directly to Tiglath-pileser for help (cf. 2 Kgs 16:7-9). With little hesitation the Assyrians returned to capture Damascus and to turn the northern kingdom of Israel into an Assyrian province.<\/p>\n<p>The puppet king Hoshea ruled over Israel from 732–723 BC but was imprisoned when he joined a revolt against Shalmaneser V, the new Assyrian king. Shalmaneser besieged the capital city of Samaria, which finally fell in 722 <span>BC<\/span>, spelling the end of the northern kingdom. Sargon succeeded Shalmaneser in 722 and had to quell a number of revolts. In 711 <span>BC<\/span> Sargon captured the Philistine city of Ashdod in a campaign that became the occasion of Isaiah’s prophecy of chapter 20.<\/p>\n\n<p>Even more important was the widespread rebellion that broke out with the accession of Sennacherib in 705 <span>BC<\/span>. King Hezekiah of Judah withheld his normal tribute payment, and by 701 <span>BC<\/span> Sennacherib had invaded Palestine to punish the rebels. The details of this campaign are given in Isaiah 36–37 and tell how city after city was captured by the Assyrians before the invaders stood at the gates of Jerusalem and demanded total surrender. With almost no hope of survival, Hezekiah nevertheless was encouraged by Isaiah to trust God, and in one night the angel of the Lord struck down 185,000 Assyrian soldiers, virtually wiping out Sennacherib’s army (Is 37:36-37).<\/p>\n<p>In an effort to befriend the enemies of Assyria, Hezekiah showed his treasures to envoys of the king of Babylon (39:1-4). Isaiah warned that someday the Babylonian armies would conquer Jerusalem and carry off those very treasures, along with the residents of the city (vv 5-7). Not only did Isaiah predict the Babylonian captivity of 586–539 <span>BC<\/span> (cf. 6:11-12), but he also foretold that Israel would be released from Babylon (48:20). The Chaldean kingdom led by Nebuchadnezzar would be God’s instrument of judgment upon Judah, but they too would suffer defeat. One of Isaiah’s most remarkable prophecies was the naming of Cyrus, king of Persia, the ruler who would conquer the Babylonians in 539 <span>BC<\/span> and release Israel from exile (cf. 44:28). Along with the Medes (cf. 13:17), Cyrus won several important victories before sending his troops against Babylon. Isaiah hailed him as one anointed by the Lord to bring deliverance for Israel (45:1-5).<\/p>\n<p class=\"h2\" id=\"LiteraryUnity\">Literary Unity<\/p>\n<p>Largely because of the references to the later kingdoms of Babylon and Persia, the unity of Isaiah has been called into question. Chapters 40–66 move abruptly into the exilic period of 550 <span>BC<\/span>, almost 150 years after Isaiah lived. Moreover, the Servant of the Lord plays a prominent role in these chapters and the messianic king fades into the background. Brilliant poetic passages are found in chapters 40, 53, 55, and 60, demonstrating remarkable depth and power.<\/p>\n<p>Although these factors are sometimes cited as a sign of disunity, there are actually strong indications for unity in the book. For example, the historical interlude (chs 36–39) forms a hinge or bridge that links chapters 1–35 and 40–66. Chapters 36–37 complete the Assyrian section, and chapters 38–39 introduce the Babylonian material. Most of the linking chapters are written in prose, while the others (in some translations) are largely poetry. From the standpoint of verbal or stylistic unity, one can point to Isaiah’s favorite title for God, “the Holy One of Israel.” This title appears 12 times in chapters 1–39, and 14 times in chapters 40–66, but only seven times in the rest of the OT. A study of the famous Servant Songs of 52:13–53:12 reveals several ties with earlier passages, especially in chapters 1–6. The servant who is smitten and wounded (53:4-5) receives the same punishment as the beaten and injured nation of 1:5-6 (also cf. 52:13 with 2:12 and 6:1).<\/p>\n<p class=\"h2\" id=\"TheologicalTeaching\">Theological Teaching<\/p>\n<p>Isaiah is to the OT as the book of Romans is to the NT—a book filled with rich theological truth. Like Romans, Isaiah unveils the sinfulness of God’s rebellious people and his gracious provision of salvation. Because God is the Holy One of Israel (1:4; 6:3), he cannot ignore sin but must punish those who are guilty. Both Israel (5:30; 42:25) and the other nations (2:11, 17, 20) experience a time of judgment known as the Day of the Lord. In anger God raises his hand against his people (cf. 5:25), but ultimately his wrath is poured out upon Babylon and the nations (cf. 13:3-5; 34:2).<\/p>\n<p>With the fall of Assyria and Babylon, the Day of the Lord becomes a day of joyous victory (10:27; 61:2). According to Isaiah 63:4, it is the year of the Lord’s redemption. Earlier, Israel had been redeemed from slavery in Egypt; now the return from the Babylonian captivity brings equal joy (52:9; 61:1). The ultimate redemption is to be accomplished through the death of Christ, and Isaiah 53 describes our Lord’s suffering and death in graphic terms. His ministry as the Suffering Servant is also introduced in 49:4 and 50:6-7; meanwhile, 49:6 states that the servant will be “a light for the Gentiles.” Looking ahead to the Second Coming, Isaiah predicts a messianic age of peace and righteousness. Nations will “beat their swords into plowshares” (2:4) and the “Prince of Peace” will rule forever (9:6-7).<\/p>\n<p>Throughout the book God is pictured as the all-powerful Creator (48:13)—the sovereign One seated on a throne, high and exalted; the King, the Lord Almighty (6:1, 5). He controls the armies of the earth (13:4) and removes rulers as he wills (40:23-24). Before him, nations “are but a drop in the bucket” (40:15, <span>nlt<\/span>), and compared with him all idols are worthless and without power (41:29; 44:6). This is the God who shows his fury to his foes and his love to his servants (66:14).<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Messages of Judgment and Hope (1–12)<\/h5>\n<p>In the opening chapter Isaiah characterizes Israel (including Judah) as “a sinful nation” that has rebelled against God. Although the people regularly bring offerings to him, their worship is hypocritical, an attempt to mask their oppression of the poor and helpless. The Lord encourages the nation to repent of their sin or face the fires of judgment. After this introduction, Isaiah turns to describe the peace of the messianic age in 2:1-4. The day will come when all nations will obey God’s word and live at peace. “The mountain of the <span>Lord<\/span>”—Jerusalem—will be raised up “and all the nations shall flow to it” (2:2-3, <span>rsv<\/span>). In the meantime, however, both Israel and the nations have exalted themselves against the Lord, and he will judge them in an awesome display of power. For Israel, God’s judgment will bring great upheaval, including the loss of its leaders. Defiant and ruthless, the rulers will face either death or deportation. Chapter 3 ends by denouncing the pride and vanity of the women of Zion; they, too, will suffer disgrace. After Jerusalem is cleansed of its sin, the remnant will enjoy the rule of “the branch of the <span>Lord<\/span>,” who will protect and shield his people (4:2-6).<\/p>\n<p>In 5:1-7 Isaiah presents a short song about Israel as God’s vineyard. The Lord did everything possible to ensure a yield of good grapes, but the vineyard produced nothing but bad fruit and had to be destroyed. Isaiah then pronounces six woes against Israel, and announces that the Assyrian army will invade the land. Against the backdrop of Israel’s sin, Isaiah (ch 6) gives an account of the vision through which he was called as a prophet. Overwhelmed by the holiness of God and by his own sinfulness, Isaiah thought he was ruined, but when he was assured that his sins were forgiven, he responded positively to God’s call in spite of the stubbornness of the nation to which he was sent.<\/p>\n<p>One of the most stubborn individuals in all the nation was King Ahaz of Judah, and chapter 7 describes Isaiah’s encounter with this godless ruler. When Ahaz was threatened by Damascus and the northern kingdom, he refused to believe Isaiah’s promise that God would protect him. This was the occasion on which Isaiah gave Ahaz the sign of Immanuel (7:14). The “virgin” refers ultimately to Mary and “Immanuel” to Christ (Mt 1:23), but in the near fulfillment the child could be Isaiah’s own son Maher-shalal-hash-baz (Is 8:3). (<em>See<\/em> four interpretations of this passage in Virgin Birth of Jesus.) This name (meaning “swift to plunder and quick to spoil,” v 1, <span>nlt<\/span> mg) would be a sign that soon Judah’s enemies would fall; “Immanuel” signified that God would be with Judah (v 10, <span>nlt<\/span> mg). However, if Ahaz appealed for help to the king of Assyria, Isaiah warned him, Assyria’s powerful armies would one day invade Judah also (cf. 7:17-25; 8:6-8). The destruction brought by Assyria would plunge Judah into a time of famine and distress (8:21-22).<\/p>\n<p>Nevertheless, the gloom and darkness associated with the Assyrian invasion would not last indefinitely, and 9:1-5 speaks of a time of peace and joy. Verses 6-7 introduce a child who would become a righteous King and would rule forever. This “Prince of Peace” is the Messiah, the “Mighty God” whose kingdom is described in 2:2-4.<\/p>\n<p>For the immediate future, however, both Israel and Judah will suffer the agony of war as punishment for their sins. God is angry with his people because they are proud and arrogant, and their leaders disregard the pleas of the poor and needy. Civil war and foreign invasion will crush the hapless nation (9:8–10:4). But once Israel has been judged, God will turn his hand against Assyria, the instrument he has used to judge other nations. Because of her string of victories, Assyria is filled with pride and is eager for more triumph. Yet even at the moment when Jerusalem is about to succumb, God will cut down the Assyrian army like a cedar in Lebanon and spare his people (10:26-34).<\/p>\n<p>After Assyria’s defeat, Isaiah describes the restoration of Israel and the powerful rule of the Messiah (ch 11). Both Jews and Gentiles will be attracted to Jerusalem to enjoy an era of peace and justice. Like David, the Messiah will have the Spirit of God resting upon him as he judges the wicked and protects the needy. To conclude these opening messages, Isaiah offers two short songs of praise that celebrate God’s past deliverance and his promise of future blessing (ch 12).<\/p>\n<h5>Oracles against the Nations (13–23)<\/h5>\n<p>Although Babylon is not the major power of the day, Isaiah begins his announcements of judgment with two chapters about the destruction of Assyria’s neighbor to the south. Babylon will eventually conquer Jerusalem (between 605 and 586 <span>BC<\/span>), but the Medes (13:17) along with the Elamites will capture Babylon (539 <span>BC<\/span>). In spite of the glory to be achieved by future kings of Babylon, God will bring their pomp down to the grave (14:9-10). The chapter ends with short prophecies against Assyria and the Philistines.<\/p>\n<p>One of Israel’s oldest enemies was the nation of Moab, situated east of the Dead Sea. Even though it was a small country, Isaiah devotes two chapters to these descendants of Lot. Chapter 15 describes the extensive mourning that will overwhelm their cities. After a brief interlude urging the Moabites to submit to Israel and to her God (16:1-5), Isaiah notes that pride will lead to Moab’s downfall. Sounds of weeping fill the land as the vines and fields wither and are trampled.<\/p>\n<p>In chapter 17 the fourth oracle is directed against Damascus and Ephraim (the northern kingdom of Israel), probably reflecting their alliance against Judah about 734 <span>BC<\/span>. Both nations will face ruin, and Ephraim is condemned for abandoning the Lord, her “Savior” and “Rock” (17:10).<\/p>\n<p>In chapters 18 and 19 Isaiah turns to the south and addresses Ethiopia and Egypt, countries that had strong links from 715–633 <span>BC<\/span>, when an Ethiopian named Shabako became pharaoh in Egypt. But Egypt is plagued with disunity and suffers greatly at the hands of Assyrian kings. In spite of the supposed wisdom of her leaders, Egypt faces economic and political ruin (19:5-15). Yet the time is coming when the Egyptians will be restored and will worship the God of Israel. Along with Assyria and Israel, Egypt will become a blessing (19:24). Some interpreters think this is a prophecy of the salvation of Gentiles during the church age, but others relate this day to the peace of the millennial age (cf. 2:2-4; 11:6-9). For the immediate future, however, Isaiah announces that Assyria will take many Egyptians and Ethiopians into captivity (ch 20).<\/p>\n<p>A second oracle about Babylon (cf. 13:1–14:23) is contained in chapter 21, and Isaiah is staggered as he considers the impact of Babylon’s fall (21:3-4). When Babylon collapses, the world will know that her gods were powerless (21:9; cf. Rv 14:8; 18:2).<\/p>\n<p>Although it seems out of place among these oracles against the nations, chapter 22 condemns the city of Jerusalem. Like the nations, Jerusalem is full of revelry (22:2) but will soon experience the terrors of a siege. Since the people no longer rely on the Lord (v 11), he will hand them over to the enemy. Jerusalem’s unfaithfulness is exemplified by Shebna, a high official guilty of pride and materialism whose position will be taken by the godly Eliakim (vv 15-23).<\/p>\n<p>The last oracle (ch 23) is directed against the city of Tyre, which resisted capture until Alexander the Great conquered the island fortress in 332 <span>BC<\/span>. When Tyre fell, the economy of the entire Mediterranean world was shaken, for her ships had carried the goods of the nations far and wide.<\/p>\n<h5>Final Judgment and Blessing (24–27)<\/h5>\n<p>This section functions as a grand finale to chapters 13–23 in that it anticipates God’s judgment upon the nations and the inauguration of the kingdom of God. A defiled earth must bear its punishment (24:5-6) and even the forces of Satan face judgment (vv 21-22).<\/p>\n<p>In chapter 25 Isaiah rejoices over God’s great triumph and looks ahead to a day when death will be swallowed up and tears will be wiped from all faces (25:8). Israel’s longtime enemies, symbolized by Moab, will be laid low (vv 10-12), but Jerusalem will be a stronghold for the righteous (26:1-3). In 26:7-19 the nation prays that these promises will become a reality. Verses 20-21 indicate that the Lord will indeed respond, pouring out his wrath upon a sin-cursed earth and upon Satan himself (27:1). When that takes place, Israel will be a fruitful vineyard, a blessing to the whole world (27:2-6; contrast 5:1-7). First, however, Israel will have to endure war and exile, and then the remnant will return to Jerusalem.<\/p>\n<h5>A Series of Woes (28–33)<\/h5>\n<p>Returning to his own historical period, Isaiah pronounces a series of woes upon both the northern and southern kingdoms, as well as one upon Assyria (ch 33). Chapter 28 begins with a description of the fading power of Samaria, the capital of the northern kingdom. Verses 7-10 portray the leaders of Judah in the same light; they have disregarded Isaiah’s message and are out of touch with God. Judgment is on the way, and their false preparation (vv 15, 18) will be of no avail. God will fight against Israel (vv 21-22), and even Jerusalem will be put under siege until God in his mercy intervenes (29:1-8). Because of their hypocritical worship, the people deserve to be punished, but in the future Israel will again acknowledge the Lord and be made physically and spiritually whole (29:17-24).<\/p>\n<p>Chapters 30 and 31 denounce Judah’s proposed alliance with Egypt in the effort to thwart Assyria. God wants his people to trust him, not their unreliable neighbors to the south. The Lord promises to protect Jerusalem (30:18; 31:5) and defeat the invading Assyrian army (30:31-33; 31:8-9). None can stand before his mighty sword.<\/p>\n<p>Continuing on this positive note, Isaiah goes on to emphasize the righteous rule of the messianic king in chapters 32 and 33. Zion will enjoy peace and security at last (32:2, 17-18; 33:6), a great change from Isaiah’s own time. In eighth-century <span>BC<\/span> Judah the women might feel secure (32:9), but the Assyrian troops will devastate the crops and precipitate widespread mourning. However, the lamenting will soon end, as the prophet pronounces woe upon Assyria in 33:1. After Isaiah prays for the destruction of Assyria (33:2-9), God promises to take action (vv 10-12). Gone will be the enemy soldiers and officials, for the Lord will save his people and bring them justice and security.<\/p>\n<h5>More Judgment and Blessing (34–35)<\/h5>\n<p>This section forms a climax to chapters 28–33. Once more, cataclysmic judgment precedes a time of blessing and restoration. In chapter 34 Isaiah depicts a judgment of cosmic dimensions as he moves to a consideration of the last days. Heaven and earth endure the wrath of God that is poured out upon the nations, and verse 4 provides the basis for John’s description of the great tribulation in Revelation 6:13-14. Edom (like Moab; see Is 25:10-12) represents a world judged by the sword of the Lord in his day of vengeance.<\/p>\n<p>Chapter 35, on the other hand, speaks of joy and restoration in a passage that pulsates with life. A blooming desert corresponds to the physical and spiritual age when God will come to redeem his people. Both the return of the Israelites from the Babylonian captivity and the second coming of Christ fit this glorious scene.<\/p>\n<h5>Historical Interlude (36–39)<\/h5>\n<p>These chapters form the hinge that connects the two halves of the book. Chapters 36 and 37 contain the fulfillment of Isaiah’s prophecies about Assyria’s collapse, and chapters 38 and 39 introduce the Babylonian captivity that forms the backdrop for chapters 40–66. In 701 <span>BC<\/span> King Sennacherib of Assyria demands the unconditional surrender of Jerusalem. He sends his field commander to address the people and try to gain their submission. With persuasive words, the commander tries to convince the city that surrender is the best policy. Amazingly the people do not panic, and King Hezekiah asks Isaiah to pray for the beleaguered city. The prophet does so and announces that the proud Assyrians will not triumph. Instead, they suffer a terrible disaster as the angel of the Lord strikes down 185,000 men.<\/p>\n<p>Chapters 38 and 39 relate another crisis in Hezekiah’s life when he becomes desperately ill. Miraculously, God heals him, and Hezekiah praises the Lord for his gracious intervention. When the king of Babylon sends envoys to congratulate Hezekiah on his recovery, Hezekiah foolishly shows these messengers his royal treasures. Isaiah solemnly announces that someday the armies of Babylon will capture Jerusalem, plunder the land, and take away these treasures.<\/p>\n<h5>The Return from Babylon (40–48)<\/h5>\n<p>The Babylonian captivity eventually comes, but Isaiah promises that it will end. God, the incomparably powerful Creator, is far greater than any king, nation, or god, and he will bring his people back to Jerusalem. To accomplish this return from exile, God raises up Cyrus, the king of Persia (41:2, 25). The Lord does not forget his people, and he encourages them to take heart and to rejoice.<\/p>\n<p>In chapter 42 we are introduced to a person even more significant than Cyrus the Persian. Verses 1-7 (the first of four Servant Songs) describe the servant of the Lord, who will bring justice to the nations and will be “a light for the Gentiles” (42:6). This is the Messiah, and the redemption he will accomplish on Calvary (cf. ch 53) is greater than the release from Babylon. In light of the good news associated with the servant, Isaiah praises the Lord for punishing the wicked and rescuing his wayward people. Chapter 43 declares that nothing will stand in the way of Israel’s return, and the Lord will remember their sins no more. In fact, he will pour out his Spirit on their descendants (44:3).<\/p>\n<p>A God so great is far more powerful than any idol. In 44:6-20 Isaiah makes use of satire to show the worthlessness of man-made images. God alone has the power to create and to restore, and he will bring Cyrus on the scene to effect the release of the exiles and to begin the rebuilding of Jerusalem. Chapters 46 and 47 contrast the God of Israel and the idols of Babylon. When God raises up Cyrus, Babylon’s idols will be unable to save their nation, and the queen of kingdoms (47:5) will collapse along with her sorcerers and astrologers. The final chapter in this section (ch 48) restates God’s purpose of gaining release of the Israelites from Babylon through his chosen ally, Cyrus of Persia.<\/p>\n<h5>Salvation through the Servant of the Lord (49–57)<\/h5>\n<p>Chapters 49–53 contain the final three Servant Songs (cf. also 42:1-7), culminating in the death of the servant for the sins of the world (52:13–53:12). In the second Servant Song (49:1-7), Isaiah describes the call and ministry of the servant, noting that he will face strong opposition as he accomplishes salvation for Israel and the nations. The rest of chapter 49 deals primarily with the way God will bring Israel back from exile. Soon the land will be filled with a mighty throng (vv 19-21), and the Gentiles will acknowledge Israel and her God (vv 22-23).<\/p>\n<p>Although Israel has fully deserved the exile because of her sins (50:1-3), the suffering endured by the servant (vv 4-11; the third Servant Song) is wholly undeserved. The beating and mocking of verse 6 are prophetic of Christ’s experience (cf. Mt 27:26, 30; Mk 15:19). In verses 10-11 of Isaiah 50 the whole nation is challenged to trust in the Lord, as the servant did. There is, in fact, a believing remnant who obey the Lord (51:1-8), and the Lord promises that he will restore them to their homeland. Israel has drunk the cup of God’s wrath (vv 17, 22), but the good news of release from exile causes even the ruins of Jerusalem to burst into songs of joy (52:7-10).<\/p>\n<p>Yet the best news of all is salvation from sin; the final Servant Song (52:13–53:12) tells how Christ wins freedom for those held in bondage to sin. In this brief passage we learn how Christ suffers rejection (53:3) and even disfigurement (52:14). Led like a lamb to the slaughter (53:7), he carries our sins in his body as he dies in ignominy. The people think he is suffering for his own sins (v 4), but he is “pierced” and “crushed for our iniquities” (v 5). The first and last paragraphs of this section (52:13-15; 53:10-12) state that through his suffering the servant is highly exalted. What seems like a terrible defeat is actually victory over death and Satan and brings salvation for many.<\/p>\n<p>As a direct result of the servant’s death, great joy comes to all people. In chapter 54 this joy is reflected in Jerusalem’s new status as the Lord’s wife. Her descendants will be numerous and eager to learn from the Lord. For the first time the plural “servants of the <span>Lord<\/span>” appears (54:17), apparently including all believers, whether Jew or Gentile (cf. 65:8-9, 13-15). Joy and prosperity also characterize chapter 55, an invitation to a great spiritual banquet. All people are urged to turn to the Lord who keeps his promises to Israel. In 56:1-8, foreigners are invited to come to God’s “holy mountain” in Jerusalem, for the temple will be a house of prayer for all the nations (56:7; cf. Mt 21:13).<\/p>\n<p>Believing Gentiles are contrasted sharply with unbelieving Jews, and in 56:9–57:13 Isaiah returns again to the theme of judgment. Israel suffers because her leaders are wicked and because the people are guilty of idolatry. Spiritual healing is available, but unless individuals repent, they cannot be part of the remnant who will return from exile and enjoy peace in the Promised Land.<\/p>\n<h5>Ultimate Blessing and Final Judgment (58–66)<\/h5>\n<p>The last nine chapters of Isaiah emphasize redemption and glory, but the reality of judgment is also very much in evidence. In fact, chapters 58 and 59 bemoan the sins of Israel. The people are hypocritical in their worship; they are selfish and fail to keep the Sabbath. Lying, oppression, and murder separate the people from God. When Isaiah openly confesses these sins (59:12-13), the Lord suddenly takes action on behalf of his people. Like a mighty warrior, he rescues the believing remnant from Babylon and brings them back to Jerusalem.<\/p>\n<p>In chapter 60 the glory and wealth of Jerusalem reach new heights. Both the city and the sanctuary are adorned with splendor, matching the prosperity of Solomon’s reign. Just as the nations treated Solomon with honor, so earth’s leaders will assist and strengthen the returning exiles. While it is true that the Persian government did help the Jews repeatedly, the conditions described here will have their ultimate fulfillment during the Millennium and in connection with the new Jerusalem (cf. Rv 21:23; 22:5). The ancient ruins will be rebuilt (Is 61:4), and the Lord will fulfill the covenant made with Abraham and David (Is 61:8; cf. Gn 12:1-3; Is 55:3). Jerusalem will be the city of the holy people, the redeemed of the Lord (Is 62:12), and the Lord will take delight in her (v 4).<\/p>\n<p>In order to accomplish salvation for his people, God will have to judge the ungodly first. The great trampling of the winepress (63:2-3) graphically portrays the judgment process and is linked with the Day of the Lord (cf. 13:3; 34:2). Since God has promised to intervene on behalf of his people, Isaiah prays for the realization of that promise (63:7–64:12). He recalls God’s faithfulness in the past and pleads that he will again have mercy upon his suffering people.<\/p>\n<p>The answer to Isaiah’s prayer is found in chapter 65. God does promise to give the Holy Land back to his servants, to those who worship him and obey him. But for that segment of the nation that continues in its obstinacy, God promises anguish and destruction. The ultimate joy of God’s servants is contained in a description of new heavens and a new earth (65:17-25). Peace, long life, and prosperity will be among the blessings enjoyed in an era that seems to combine features of the Millennium and the eternal state (cf. ch 60).<\/p>\n<p>In a fitting summary, chapter 66 ties together the themes of salvation and judgment. God will comfort Jerusalem and abundantly bless her, but sinners are the objects of his wrath. Those who honor him will endure forever, but those who rebel will suffer everlasting rejection.<\/p>\n<p><em>See also<\/em> Isaiah (Person); Israel, History of; Messiah; Prophecy; Prophet, Prophetess; Servant of the Lord; Virgin Birth of Jesus.<\/p>","summary_ro":"ISAIAH, Book of Preview • Author • Date • Background • Literary Unity • Theological Teaching • Content Author The prophet Isaiah, whose name means “the Lord saves,” lived and ministered in Jerusalem. Because of his repeated contact with the kings of Judah, some scholars believed that Isaiah was related to the royal family, but this is not certain. According to chapters 7 and 8, Isaiah was married and had at least two sons, Shear-jashub and Maher-shalal-hash-baz, whose symbolic names illustrat...","summary_en":"ISAIAH, Book of Preview • Author • Date • Background • Literary Unity • Theological Teaching • Content Author The prophet Isaiah, whose name means “the Lord saves,” lived and ministered in Jerusalem. Because of his repeated contact with the kings of Judah, some scholars believed that Isaiah was related to the royal family, but this is not certain. According to chapters 7 and 8, Isaiah was married and had at least two sons, Shear-jashub and Maher-shalal-hash-baz, whose symbolic names illustrat...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51449,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:1","title_en":"Study Note: Isaia 29:1","content_ro":"<p><strong>29:1-14<\/strong> This is the second of the six woes (<em>What sorrow . . .<\/em>).<\/p>","content_en":"<p><strong>29:1-14<\/strong> This is the second of the six woes (<em>What sorrow . . .<\/em>).<\/p>","summary_ro":"29:1-14 This is the second of the six woes (What sorrow . . .).","summary_en":"29:1-14 This is the second of the six woes (What sorrow . . .).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51450,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:1","title_en":"Study Note: Isaia 29:1","content_ro":"<p><strong>29:1-8<\/strong> In the Assyrian siege, the Lord would be fighting against Jerusalem, but he would force the Assyrians to abandon Jerusalem in his own time.<\/p>","content_en":"<p><strong>29:1-8<\/strong> In the Assyrian siege, the Lord would be fighting against Jerusalem, but he would force the Assyrians to abandon Jerusalem in his own time.<\/p>","summary_ro":"29:1-8 In the Assyrian siege, the Lord would be fighting against Jerusalem, but he would force the Assyrians to abandon Jerusalem in his own time.","summary_en":"29:1-8 In the Assyrian siege, the Lord would be fighting against Jerusalem, but he would force the Assyrians to abandon Jerusalem in his own time.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51451,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:1","title_en":"Study Note: Isaia 29:1","content_ro":"<p><strong>29:1-2<\/strong> <em>Ariel<\/em> was another name for Mount Zion (29:8); it probably means <em>altar of God<\/em>.<\/p>","content_en":"<p><strong>29:1-2<\/strong> <em>Ariel<\/em> was another name for Mount Zion (29:8); it probably means <em>altar of God<\/em>.<\/p>","summary_ro":"29:1-2 Ariel was another name for Mount Zion (29:8); it probably means altar of God.","summary_en":"29:1-2 Ariel was another name for Mount Zion (29:8); it probably means altar of God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79075,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:1","title_en":"Study Note: Isaia 29:1","content_ro":"<p><strong>29:1-14<\/strong> This is the second of the six woes (<em>What sorrow . . .<\/em>).<\/p>","content_en":"<p><strong>29:1-14<\/strong> This is the second of the six woes (<em>What sorrow . . .<\/em>).<\/p>","summary_ro":"29:1-14 This is the second of the six woes (What sorrow . . .).","summary_en":"29:1-14 This is the second of the six woes (What sorrow . . .).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79076,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:1","title_en":"Study Note: Isaia 29:1","content_ro":"<p><strong>29:1-8<\/strong> In the Assyrian siege, the Lord would be fighting against Jerusalem, but he would force the Assyrians to abandon Jerusalem in his own time.<\/p>","content_en":"<p><strong>29:1-8<\/strong> In the Assyrian siege, the Lord would be fighting against Jerusalem, but he would force the Assyrians to abandon Jerusalem in his own time.<\/p>","summary_ro":"29:1-8 In the Assyrian siege, the Lord would be fighting against Jerusalem, but he would force the Assyrians to abandon Jerusalem in his own time.","summary_en":"29:1-8 In the Assyrian siege, the Lord would be fighting against Jerusalem, but he would force the Assyrians to abandon Jerusalem in his own time.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79077,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:1","title_en":"Study Note: Isaia 29:1","content_ro":"<p><strong>29:1-2<\/strong> <em>Ariel<\/em> was another name for Mount Zion (29:8); it probably means <em>altar of God<\/em>.<\/p>","content_en":"<p><strong>29:1-2<\/strong> <em>Ariel<\/em> was another name for Mount Zion (29:8); it probably means <em>altar of God<\/em>.<\/p>","summary_ro":"29:1-2 Ariel was another name for Mount Zion (29:8); it probably means altar of God.","summary_en":"29:1-2 Ariel was another name for Mount Zion (29:8); it probably means altar of God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106701,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:1","title_en":"Study Note: Isaia 29:1","content_ro":"<p><strong>29:1-14<\/strong> This is the second of the six woes (<em>What sorrow . . .<\/em>).<\/p>","content_en":"<p><strong>29:1-14<\/strong> This is the second of the six woes (<em>What sorrow . . .<\/em>).<\/p>","summary_ro":"29:1-14 This is the second of the six woes (What sorrow . . .).","summary_en":"29:1-14 This is the second of the six woes (What sorrow . . .).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106702,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:1","title_en":"Study Note: Isaia 29:1","content_ro":"<p><strong>29:1-8<\/strong> In the Assyrian siege, the Lord would be fighting against Jerusalem, but he would force the Assyrians to abandon Jerusalem in his own time.<\/p>","content_en":"<p><strong>29:1-8<\/strong> In the Assyrian siege, the Lord would be fighting against Jerusalem, but he would force the Assyrians to abandon Jerusalem in his own time.<\/p>","summary_ro":"29:1-8 In the Assyrian siege, the Lord would be fighting against Jerusalem, but he would force the Assyrians to abandon Jerusalem in his own time.","summary_en":"29:1-8 In the Assyrian siege, the Lord would be fighting against Jerusalem, but he would force the Assyrians to abandon Jerusalem in his own time.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106703,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:1","title_en":"Study Note: Isaia 29:1","content_ro":"<p><strong>29:1-2<\/strong> <em>Ariel<\/em> was another name for Mount Zion (29:8); it probably means <em>altar of God<\/em>.<\/p>","content_en":"<p><strong>29:1-2<\/strong> <em>Ariel<\/em> was another name for Mount Zion (29:8); it probably means <em>altar of God<\/em>.<\/p>","summary_ro":"29:1-2 Ariel was another name for Mount Zion (29:8); it probably means altar of God.","summary_en":"29:1-2 Ariel was another name for Mount Zion (29:8); it probably means altar of God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134327,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:1","title_en":"Study Note: Isaia 29:1","content_ro":"<p><strong>29:1-14<\/strong> This is the second of the six woes (<em>What sorrow . . .<\/em>).<\/p>","content_en":"<p><strong>29:1-14<\/strong> This is the second of the six woes (<em>What sorrow . . .<\/em>).<\/p>","summary_ro":"29:1-14 This is the second of the six woes (What sorrow . . .).","summary_en":"29:1-14 This is the second of the six woes (What sorrow . . .).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134328,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:1","title_en":"Study Note: Isaia 29:1","content_ro":"<p><strong>29:1-8<\/strong> In the Assyrian siege, the Lord would be fighting against Jerusalem, but he would force the Assyrians to abandon Jerusalem in his own time.<\/p>","content_en":"<p><strong>29:1-8<\/strong> In the Assyrian siege, the Lord would be fighting against Jerusalem, but he would force the Assyrians to abandon Jerusalem in his own time.<\/p>","summary_ro":"29:1-8 In the Assyrian siege, the Lord would be fighting against Jerusalem, but he would force the Assyrians to abandon Jerusalem in his own time.","summary_en":"29:1-8 In the Assyrian siege, the Lord would be fighting against Jerusalem, but he would force the Assyrians to abandon Jerusalem in his own time.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134329,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:1","title_en":"Study Note: Isaia 29:1","content_ro":"<p><strong>29:1-2<\/strong> <em>Ariel<\/em> was another name for Mount Zion (29:8); it probably means <em>altar of God<\/em>.<\/p>","content_en":"<p><strong>29:1-2<\/strong> <em>Ariel<\/em> was another name for Mount Zion (29:8); it probably means <em>altar of God<\/em>.<\/p>","summary_ro":"29:1-2 Ariel was another name for Mount Zion (29:8); it probably means altar of God.","summary_en":"29:1-2 Ariel was another name for Mount Zion (29:8); it probably means altar of God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":51452,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:3","title_en":"Study Note: Isaia 29:3","content_ro":"<p><strong>29:3<\/strong> The Lord himself would come against Jerusalem, <em>surrounding<\/em> and <em>attacking<\/em> it.<\/p>","content_en":"<p><strong>29:3<\/strong> The Lord himself would come against Jerusalem, <em>surrounding<\/em> and <em>attacking<\/em> it.<\/p>","summary_ro":"29:3 The Lord himself would come against Jerusalem, surrounding and attacking it.","summary_en":"29:3 The Lord himself would come against Jerusalem, surrounding and attacking it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79078,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:3","title_en":"Study Note: Isaia 29:3","content_ro":"<p><strong>29:3<\/strong> The Lord himself would come against Jerusalem, <em>surrounding<\/em> and <em>attacking<\/em> it.<\/p>","content_en":"<p><strong>29:3<\/strong> The Lord himself would come against Jerusalem, <em>surrounding<\/em> and <em>attacking<\/em> it.<\/p>","summary_ro":"29:3 The Lord himself would come against Jerusalem, surrounding and attacking it.","summary_en":"29:3 The Lord himself would come against Jerusalem, surrounding and attacking it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106704,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:3","title_en":"Study Note: Isaia 29:3","content_ro":"<p><strong>29:3<\/strong> The Lord himself would come against Jerusalem, <em>surrounding<\/em> and <em>attacking<\/em> it.<\/p>","content_en":"<p><strong>29:3<\/strong> The Lord himself would come against Jerusalem, <em>surrounding<\/em> and <em>attacking<\/em> it.<\/p>","summary_ro":"29:3 The Lord himself would come against Jerusalem, surrounding and attacking it.","summary_en":"29:3 The Lord himself would come against Jerusalem, surrounding and attacking it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134330,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:3","title_en":"Study Note: Isaia 29:3","content_ro":"<p><strong>29:3<\/strong> The Lord himself would come against Jerusalem, <em>surrounding<\/em> and <em>attacking<\/em> it.<\/p>","content_en":"<p><strong>29:3<\/strong> The Lord himself would come against Jerusalem, <em>surrounding<\/em> and <em>attacking<\/em> it.<\/p>","summary_ro":"29:3 The Lord himself would come against Jerusalem, surrounding and attacking it.","summary_en":"29:3 The Lord himself would come against Jerusalem, surrounding and attacking it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":51453,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:4","title_en":"Study Note: Isaia 29:4","content_ro":"<p><strong>29:4<\/strong> God’s goal was to destroy the sinful pride of the people of Jerusalem. Their voice would rise as if <em>from the grave.<\/em> Through the Assyrians, God would humble his people, but he would not abandon them.<\/p>","content_en":"<p><strong>29:4<\/strong> God’s goal was to destroy the sinful pride of the people of Jerusalem. Their voice would rise as if <em>from the grave.<\/em> Through the Assyrians, God would humble his people, but he would not abandon them.<\/p>","summary_ro":"29:4 God’s goal was to destroy the sinful pride of the people of Jerusalem. Their voice would rise as if from the grave. Through the Assyrians, God would humble his people, but he would not abandon them.","summary_en":"29:4 God’s goal was to destroy the sinful pride of the people of Jerusalem. Their voice would rise as if from the grave. Through the Assyrians, God would humble his people, but he would not abandon them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79079,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:4","title_en":"Study Note: Isaia 29:4","content_ro":"<p><strong>29:4<\/strong> God’s goal was to destroy the sinful pride of the people of Jerusalem. Their voice would rise as if <em>from the grave.<\/em> Through the Assyrians, God would humble his people, but he would not abandon them.<\/p>","content_en":"<p><strong>29:4<\/strong> God’s goal was to destroy the sinful pride of the people of Jerusalem. Their voice would rise as if <em>from the grave.<\/em> Through the Assyrians, God would humble his people, but he would not abandon them.<\/p>","summary_ro":"29:4 God’s goal was to destroy the sinful pride of the people of Jerusalem. Their voice would rise as if from the grave. Through the Assyrians, God would humble his people, but he would not abandon them.","summary_en":"29:4 God’s goal was to destroy the sinful pride of the people of Jerusalem. Their voice would rise as if from the grave. Through the Assyrians, God would humble his people, but he would not abandon them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106705,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:4","title_en":"Study Note: Isaia 29:4","content_ro":"<p><strong>29:4<\/strong> God’s goal was to destroy the sinful pride of the people of Jerusalem. Their voice would rise as if <em>from the grave.<\/em> Through the Assyrians, God would humble his people, but he would not abandon them.<\/p>","content_en":"<p><strong>29:4<\/strong> God’s goal was to destroy the sinful pride of the people of Jerusalem. Their voice would rise as if <em>from the grave.<\/em> Through the Assyrians, God would humble his people, but he would not abandon them.<\/p>","summary_ro":"29:4 God’s goal was to destroy the sinful pride of the people of Jerusalem. Their voice would rise as if from the grave. Through the Assyrians, God would humble his people, but he would not abandon them.","summary_en":"29:4 God’s goal was to destroy the sinful pride of the people of Jerusalem. Their voice would rise as if from the grave. Through the Assyrians, God would humble his people, but he would not abandon them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134331,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:4","title_en":"Study Note: Isaia 29:4","content_ro":"<p><strong>29:4<\/strong> God’s goal was to destroy the sinful pride of the people of Jerusalem. Their voice would rise as if <em>from the grave.<\/em> Through the Assyrians, God would humble his people, but he would not abandon them.<\/p>","content_en":"<p><strong>29:4<\/strong> God’s goal was to destroy the sinful pride of the people of Jerusalem. Their voice would rise as if <em>from the grave.<\/em> Through the Assyrians, God would humble his people, but he would not abandon them.<\/p>","summary_ro":"29:4 God’s goal was to destroy the sinful pride of the people of Jerusalem. Their voice would rise as if from the grave. Through the Assyrians, God would humble his people, but he would not abandon them.","summary_en":"29:4 God’s goal was to destroy the sinful pride of the people of Jerusalem. Their voice would rise as if from the grave. Through the Assyrians, God would humble his people, but he would not abandon them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":21844,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kingdom of Heaven Kingdom of God","title_en":"Kingdom of Heaven Kingdom of God","content_ro":"<h3>KINGDOM OF GOD, KINGDOM OF HEAVEN<\/h3>\n<p>The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15).<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• Old Testament Background<\/p>\n<p>• In the New Testament<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughout Galilee teaching in the synagogues, preaching everywhere the Good News about the Kingdom” (Mt 4:23, <span>nlt<\/span>). The Sermon on the Mount is concerned with the righteousness that qualifies people to enter the kingdom of God (5:20). The collection of parables in Matthew 13 and Mark 4 illustrate the “mystery” of the kingdom of God (Mt 13:11; Mk 4:11). The establishment of the Lord’s Supper looks forward to the establishment of the kingdom of God (Mt 26:29; Mk 14:25).<\/p>\n<p>The NT reports two different forms of the expression: “the kingdom of God” and “the kingdom of the heavens.” The latter is found only in Matthew, but Matthew also has “the kingdom of God” four times (Mt 12:28; 19:24; 21:31, 43). “The kingdom of heaven” is a Semitic phrase that would have been meaningful to Jews but not to Greeks. The Jews, out of reverence for God, avoided uttering the divine name, and contemporary literature gives examples of substituting the word “heaven” for God (1 Macc 3:18, 50; 4:10; see Lk 15:18).<\/p>\n<p>The key to an understanding of the kingdom of God is that the basic meaning of the Greek word <span class=\"greek\" lang=\"el\">basileia<\/span><em>,<\/em> as also of the Hebrew <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>,<\/em> is rule, reign, dominion. We frequently find in the OT the expression “in the year of the kingdom of . . . ,” meaning in the year of the reign of a given king (e.g., 1 Chr 26:31; 2 Chr 3:2; 15:10; Ezr 7:1; 8:1; Est 2:16; Jer 10:7; 52:31). When we read that Solomon’s kingdom was firmly established (1 Kgs 2:12), we are to understand that his authority to reign was settled. To “turn the kingdom of Saul over to [David]” (1 Chr 12:23, <span>kjv<\/span>) indicates that the authority that had been Saul’s was given to David. As a result of having received legal authority, David became king. This abstract idea of <span class=\"hebrew\" lang=\"he\">malkut<\/span> is evident when it is found in parallelisms with such ideas as power, might, glory, and dominion (Dn 4:34; 7:14).<\/p>\n<p>When <span class=\"hebrew\" lang=\"he\">malkut<\/span> is used of God, it almost always refers to his authority or to his rule as the heavenly King. “They will talk together about the glory of your kingdom; they will celebrate examples of your power. . . . For your kingdom is an everlasting kingdom. You rule generation after generation” (Ps 145:11, 13, <span>nlt<\/span>).<\/p>\n<p>Further, if a king rules, there must be a realm or sphere over which he reigns. This is also called <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>.<\/em> “So the realm of Jehoshaphat was quiet, for his God gave him rest round about” (2 Chr 20:30, <span>rsv<\/span>; see Est 3:6; Jer 10:7; Dn 9:1; 11:9).<\/p>\n<p>This same twofold use of <span class=\"greek\" lang=\"el\">basileia<\/span> is found in the NT. In fact, <span class=\"greek\" lang=\"el\">basileia<\/span> could be translated by the expression “kingly power” in Luke 23:42 (<span>niv<\/span> mg) and by “kingship” in John 18:36. When a nobleman went into a far country to get a “kingdom” (Luke 19:12, <span>nasb<\/span>) he went to the governing authority to get an appointment as king. When Jesus said, “My kingship is not of this world” (Jn 18:36, <span>rsv<\/span>), he did not mean to say that his rule has nothing to do with the world but rather that his kingship—his dominion—does not come from man but from God. Therefore, he rejects the use of worldly fighting to gain his ends.<\/p>\n<p>This central meaning of <span class=\"greek\" lang=\"el\">basileia<\/span> makes it easy to understand many sayings in the Gospels. In the Lord’s Prayer the petition “Thy kingdom come” (Mt 6:10) is a prayer for God to manifest his reign so that his will may be done on earth as it is in heaven. When we read that we are to “receive the kingdom of God like a child” (Mk 10:15, <span>rsv<\/span>), we must open our hearts and lives to the rule of God.<\/p>\n<p>Also in the NT are sayings about being <em>in<\/em> the kingdom or of <em>entering<\/em> the kingdom (Mt 8:11; Mk 9:47; 10:23-25; Lk 13:28). There is no philological or theological objection to understanding “the kingdom of God” first as the divine reign or rule and second as the sphere of blessing in which that reign is experienced.<\/p>\n<p class=\"h2\" id=\"OldTestamentBackground\">Old Testament Background<\/p>\n<p>The expression “the kingdom of God” is not found in the OT, but the idea appears throughout the prophets. God is frequently spoken of as the King, both of Israel (Ex 15:18; Nm 23:21; Dt 33:5; Is 43:15) and of all the earth (2 Kgs 19:15; Pss 29:10; 47:2; 93:1-2; 96:10; 97:1-9; 99:1-4; 145:11-13; Is 6:5; Jer 46:18). Although God is not the earthly King of Israel, other references speak of a day when God shall become King and shall rule over his people (Is 24:23; 33:22; 52:7; Ob 1:21; Zep 3:15; Zec 14:9-11).<\/p>\n<p>This brief summary of God’s kingship provides the outline for the entire OT concept. While God is King over all the earth, he is in a special way King over his people, Israel. God’s rule is therefore something realized in Israel’s history. However, it is only partially and imperfectly realized. Israel again and again rebelled against the divine sovereignty. Furthermore, Israel was constantly plagued by wars with its pagan neighbors in which it was not always victorious. Again, there are evils in nature and the physical world that often bring suffering to God’s people. Therefore, the prophets look forward to a day when God’s rule will be fully experienced, not by Israel alone, but by all the world. The main emphasis of the prophets is on hope, the establishing of God’s perfect rule in the world.<\/p>\n<p>The prophets describe the final establishment of God’s kingdom in terms of a theophany—a divine visitation (Mi 1:3-4). Zechariah foresees a “Day of the Lord” when all nations will be gathered in battle against Jerusalem, when the Lord will go forth and fight against those nations (Zec 14:3, 5). Israel will be visited by the Lord (Is 29:6) and delivered from its enemies (35:4; 59:20). God’s coming will also mean judgment (2:21; 26:21). This final coming of God will mean the salvation of the Gentiles as well as of Israel (Zec 2:10-11; cf. Is 66:18-24).<\/p>\n<p>Behind this language is a distinct theology of “the God who comes.” It is a fact widely recognized in contemporary OT theology that the God of the OT is not a nature god, like the gods of other peoples, but a God of history—a God who visits his people in history to bless or to judge them. God visited Israel in Egypt to deliver them from bondage and to constitute them as his people. The rescue from Egypt was not merely an act of deliverance; it was an act through which God made himself known and through which Israel was to know and serve him.<\/p>\n<p>Because God has visited his people again and again in their history, he must finally come to them in the future to judge wickedness and to establish his kingdom. Israel’s hope is thus rooted in history, or rather in the God who works in history. God will finally break into history in a glorious theophany to establish his rule in all the earth. The source of the kingdom is not history itself but God.<\/p>\n<p>While the prophets visualize the kingdom as coming from God, the kingdom is always on earth. The divine irruption into the natural order is not designed to accomplish its destruction but to make way for a new, perfect order arising out of the old, imperfect one. The prophets do not present a single consistent picture of the new order. Sometimes the new order is described very much in this-worldly terms. “The terraced vineyards on the hills of Israel will drip with sweet wine” (Am 9:13, <span>nlt<\/span>). On the other hand, God will create new heavens and a new earth (Is 65:17; 66:22), where there will be untroubled joy, prosperity, peace, and righteousness. The final visitation of God will mean the redemption of the world, for a redeemed earth is the scene of the kingdom of God. The prophets look forward again and again to the deliverance of creation “from the bondage to decay.” The description is often couched in simple physical terms. The wilderness will become fruitful (32:15); the desert will blossom (35:2); sorrow and sighing will flee away (v 10). The burning sands will be cooled and the dry places become springs of water (v 7); peace will return to the animal world so that all injury and destruction are done away with (11:6). All this results because the earth becomes full of the knowledge of God (v 9).<\/p>\n<p>Such language is not mere poetry but reflects a profound theology of creation. Humans as creatures were made to dwell on the earth, and the earth shares in human destiny. The main point is that creation as such is good and not a hindrance to true spirituality, as was often true in Greek thought. Redemption always includes redemption of the earth, which then becomes the blessed environment God intended it to be. Salvation does not mean deliverance from creaturehood, for this is not an evil thing but an essential and permanent element of true, human existence. Salvation does not mean escape from bodily creaturely existence, as in some Greek thought. On the contrary, ultimate redemption will mean the redemption of the whole person. The emergence of the doctrine of bodily resurrection is a reflection of this theology of creaturehood. The corollary of this is that creation in its entirety must share in the blessing of redemption.<\/p>\n<p>A distinctive element in prophetic eschatology is the tension between history and eschatology. That is, as the prophets looked into the future, they saw an immediate historical judgment as well as a more remote eschatological visitation. For Amos, the Day of the Lord is both the immediate judgment of Israel by the Assyrians and a final eschatological salvation. Joel sees an imminent historical visitation of drought and locusts, but beyond this he sees the eschatological Day of the Lord. Zephaniah sees an imminent Day of the Lord in some undesignated historical visitation (Zep 1:2-18), but beyond it he sees the salvation of the Gentiles (3:9). The same God who acts in history to bless and judge his people will act at the end of history in an eschatological act of judgment and salvation. The prophets do not sharply distinguish between these two days, for it is one and the same God who is concerned to judge and save his people.<\/p>\n<p>The eschatological hope of the prophets is always an ethical hope. That is to say, the prophets are not interested in the future for its own sake but for the impact of the future on the present. The prophetic predictions were given that, in light of future judgment and salvation, Israel might be confronted in the present by the will of God. “Prepare to meet your God as he comes in judgment, you people of Israel” (Am 4:12, <span>nlt<\/span>) might well be taken as the keynote of all the prophets.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>Jesus’ teachings about the kingdom of God embodied the same contrast between the present order and the future age as that of the prophets, and he expressed it in the idiom “this age and the age to come.” This fact is obscured in the <span>kjv<\/span>, which translates the word for “age” by “world.” These are, however, two different concepts. A rich man asked Jesus what he must do to inherit eternal life (Mk 10:17). The context makes it clear that he was asking about eschatological life—the life of the resurrection (Dn 12:2). Jesus speaks of the difficulty of entering the kingdom of God. (The parallel passage in Matthew 19:23-24 has both “kingdom of God” and “kingdom of heaven,” proving that they are interchangeable terms.) In their reaction the disciples ask, “Then who can be saved?” Jesus’ answer contrasts the lot of his disciples “in this time” with the “age to come” (Mk 10:29-30) when they would inherit eternal life. It is clear from this passage that in some sense the kingdom of God, the kingdom of heaven, salvation, and eternal life all belong to the age to come. So far as this saying is concerned, God’s people will not experience eternal life until they do so in the new age.<\/p>\n<p>Matthew alone records the expression “the close of the age.” This age will be terminated by the coming of the Son of Man (Mt 24:3) and by the judgment of humanity (13:39-42). Then the righteous will be separated from the wicked (v 49). The same expression occurs in the promise of the risen Jesus assuring his disciples of his presence until the consummation of the age (28:20). It follows that if this age is to come to its consummation, it must be followed by another age—the age to come.<\/p>\n<p>The eschatological kingdom will be inaugurated by an apocalyptic event—the glorious coming of the Son of Man. This is made clear by two of the parables about the kingdom of God. In the parable of the tares, “the Son of man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire” (Mt 13:41-42, <span>rsv<\/span>). The parable of the sheep and goats reflects the same eschatology. When the Son of Man comes in his glory, he will sit on his glorious throne to judge the nations, separating the sheep from the goats. The righteous—the sheep—are to “inherit the kingdom prepared for you from the foundation of the world”; and entrance into the kingdom is synonymous with entrance into life (25:31-46, <span>rsv<\/span>).<\/p>\n<p>The eschatological character of the kingdom of God is seen also in the other two parables of Matthew 25. “The kingdom of heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom” (v 1, <span>rsv<\/span>). However, five of them were foolish and did not provide an adequate supply of oil for their lamps. Thus they were late for the wedding and were excluded from the wedding feast—a symbol of the eschatological kingdom—while those properly prepared entered the kingdom. In the same way the two faithful servants who had been “faithful over a little” were granted to “enter into the joy of your master” (vv 21, 23), while the unfaithful servant was excluded from the kingdom and cast into outer darkness.<\/p>\n<p>Jesus almost never showed any interest in descriptions of the eschatological kingdom, but it is clear that its coming was constantly in his thoughts. The pure in heart will see God (Mt 5:8). The harvest will take place and the grain will be gathered into the barn (13:30, 39; Mk 4:29). Jesus frequently used the metaphor of a feast or table fellowship to describe life in the eschatological kingdom. He will drink wine again with his disciples in the kingdom of God. They will eat and drink at Jesus’ table in the kingdom (Lk 22:30). People will be gathered from all corners of the earth to sit at a table with the OT saints (Mt 8:11-12; Lk 13:29). The consummation is likened to a wedding feast (Mt 22:1-14) and a banquet (Lk 14:16-24). All of these metaphors picture the restoration of communion between God and people, a union that had been broken by sin.<\/p>\n<p>In most of the sayings cited to illustrate the future character of the kingdom, “kingdom” refers to the eschatological order—the eschaton, the age to come. However, when Jesus taught his disciples to pray “Thy kingdom come” (Mt 6:10), he was not referring to the new eschatological order; he was referring to the kingdom as God’s kingly rule, his reign. It is a prayer that God will effectively establish his sovereign rule in the world.<\/p>\n<p>In his teaching about the kingdom of God as the apocalyptic consummation, Jesus does not differ essentially from the OT prophets. The most distinctive element in Jesus’ teaching—indeed, the fact that characterizes his entire mission and message—is the fact that in some real sense of the word, the kingdom of God has come in history in an utterly unexpected way. This sets Jesus’ teaching apart from all contemporary Jewish thought.<\/p>\n<p>This is seen first of all in his repeated teaching that his mission is a fulfillment of the OT messianic prophets. Mark summarizes Jesus’ message with the words “The Kingdom of God is near! Turn from your sins and believe this Good News!” (Mk 1:15, <span>nlt<\/span>). This saying can have one of two meanings. It may refer to the imminent coming of the apocalyptic kingdom. Matthew summarizes the message of John the Baptist with nearly the same words: “Turn from your sins and turn to God, because the Kingdom of Heaven is near” (Mt 3:2, <span>nlt<\/span>). The Baptist expounds what he means by the approach of the kingdom of God: “He is ready to separate the chaff from the grain with his winnowing fork. Then he will clean up the threshing area, storing the grain in his barn but burning the chaff with never-ending fire” (v 12, <span>nlt<\/span>). John proclaimed an apocalyptic act; “unquenchable fire” can mean no strictly historical event but only an apocalyptic judgment. John expected Jesus to be the one in whom the cosmic event expected by the prophets would be carried out.<\/p>\n<p>It is possible that this was also Jesus’ meaning. However, another interpretation is possible that is better supported by the actual course of his mission: “The time is fulfilled.” The messianic promises of the prophets were not only about to be fulfilled; they were actually in process of fulfillment in his mission. In Jesus, God was visiting his people. The hope of the prophets in some real sense was being realized.<\/p>\n<p>The meaning of this can be seen in Luke’s introduction of Jesus’ ministry. Luke selects an event that occurred in Nazareth later in Jesus’ ministry (Lk 4:16-21) and places it at the beginning of his Gospel in order to sound this note of fulfillment. Jesus read from Isaiah a promise that looked forward to the messianic salvation: “The Spirit of the Lord is upon me, for he has appointed me to preach Good News to the poor. He has sent me to proclaim that captives will be released, that the blind will see, that the downtrodden will be freed from their oppressors, and that the time of the Lord’s favor has come” (vv 18-19, <span>nlt<\/span>). Then Jesus astonished his audience by the assertion “This Scripture has come true today before your very eyes!” (v 21, <span>nlt<\/span>).<\/p>\n<p>Here was an amazing claim. John the Baptist had announced an apocalyptic visitation of God that would mean the fulfillment of the eschatological hope and the consummation of the messianic age. Jesus proclaimed that the messianic promise was actually being fulfilled in his person. This is no apocalyptic kingdom but a present salvation. In these words Jesus did not proclaim the imminence of the apocalyptic kingdom. Rather, he boldly announced that the kingdom of God had come. The presence of the kingdom was a happening, an event, the gracious action of God. This was no new theology or new idea or new promise; it was a new event in history.<\/p>\n<p>The note of fulfillment is again sounded in Jesus’ answer to the question about fasting. “Do wedding guests fast while celebrating with the groom? Of course not. They can’t fast while they are with the groom” (Mk 2:19, <span>nlt<\/span>). The marriage feast had become a metaphor in Judaism for the messianic consummation. In these words Jesus announced the presence of the messianic time of salvation. It would be a contradiction in terms for the disciples to fast when they were enjoying the blessings of the messianic age. The time of fulfillment had come.<\/p>\n<p>A saying found in different contexts in Matthew and Luke touches this central note of the fulfillment in history of the OT hope: “Blessed are the eyes which see what you see! For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it” (Lk 10:23-24, <span>rsv<\/span>; cf. Mt 13:16-17). Both Matthew and Luke associate this saying with the kingdom of God, and both agree that the hope of former generations has become an object of experience. Many prophets and kings looked forward to something, but they looked in vain, for it did not come to them. What they longed for has now come, and this can be nothing less than the promised messianic salvation.<\/p>\n<p>Fulfillment in history is again asserted in Jesus’ answer to John’s question about the one who is to come (Mt 11:2-3). “The deeds of the Christ” (Messiah) were not the deeds John had announced. Wicked rulers like Herod were not being judged in fire. Instead, Jesus was helping people, not bringing an apocalyptic kingdom. Jesus replied in words that echo the promise of the messianic salvation in Isaiah 35:5-6: “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them” (Mt 11:4-5, <span>rsv<\/span>). In these words Jesus claimed that the blessings of the messianic salvation are present. There was indeed reason for John’s perplexity, for the fulfillment was not taking place along expected lines. The apocalyptic consummation did not appear to be on the horizon. The point of Jesus’ answer was that fulfillment was taking place without the eschatological consummation. Therefore, Jesus pronounced a special blessing upon those who were not offended by the character of the messianic fulfillment (v 6). The fulfillment was indeed taking place, but not the apocalyptic consummation.<\/p>\n<p>The most unambiguous statement of the presence of the kingdom is found in the words about the binding of Satan. One of Jesus’ most characteristic acts was the exorcism of demons—deliverance from satanic power. The Pharisees admitted his power but attributed it to Satan. Jesus replied, “If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? . . . But if it is by the Spirit of God that I cast out demons, then the kingdom of God is come upon you” (Mt 12:26, 28, <span>rsv<\/span>). Here the verb has the clear meaning “to come, to arrive” (cf. Rom 9:30; 2 Cor 10:14; Phil 3:16). Here is a clear affirmation that the kingdom of God has come among men.<\/p>\n<p>In explanation Jesus said, “Or how can one enter a strong man’s house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house” (Mt 12:29, <span>rsv<\/span>). The strong man is Satan; this “present evil age” (Gal 1:4) is his “house”; his “goods” are demon-possessed men and women. Jesus has invaded the strong man’s house to snatch away from him men and women whom he has in his power, and this is the work of the kingdom of God. The kingly reign of God has come into history in the person of Jesus before the apocalyptic consummation when Satan will be destroyed, to render Satan a preliminary defeat. Jesus has already “bound” Satan (i.e., curbed his power). This has been accomplished by the presence of the kingdom of God in the mission of Jesus.<\/p>\n<p>A similar saying is found in Luke 10:18. Jesus had sent a band of his disciples on a preaching mission. Like Jesus, they were to proclaim the nearness of the kingdom of God (Lk 10:9). They, too, were to exorcize demons. When they returned to Jesus to report their success, Jesus said, “I saw Satan fall like lightning from heaven” (v 18, <span>rsv<\/span>). This again is metaphorical language that asserts that in the mission of Jesus’ disciples, as well as in Jesus himself, Satan has fallen from his place of power. Both “binding” and “falling” are metaphors that describe the same truth: the victory of the kingdom of God over Satan.<\/p>\n<p>Here is the element that sets Jesus apart from the OT and from all of contemporary Judaism. The prophets conceived of the kingdom being established by a heavenly supernatural being (Dn 7) or ruled by a powerful Davidic messianic king (Is 9, 11). The fulfillment of the messianic hope is everywhere in the prophets an eschatological hope. The same is true of the Jewish writers who despaired of history and cast all hope into the future.<\/p>\n<p>In contrast to all that had gone before him, Jesus proclaimed the kingdom of God as an event taking place in his own person and mission. God had again assumed the initiative; God was acting. No first-century Jew had any idea of the kingdom of God coming into history in the person of an ordinary man—a teacher who was meek and lowly.<\/p>\n<p>The presence of the kingdom is further seen in the fact that the rule of God, present in Jesus, is a gift to be received. This is also true of the kingdom in its eschatological consummation, where the kingdom is freely inherited by the righteous (Mt 25:34). In answer to the young man’s question about inheriting eternal life (Mk 10:17), Jesus spoke of entering the kingdom (vv 23-24) and receiving the gift of eternal life (v 30) as though they were synonymous. The kingdom is a gift that the Father is pleased to bestow upon the little flock of Jesus’ disciples (Lk 12:32).<\/p>\n<p>If God’s eschatological rule brings to his people the blessings of that kingdom, and if God’s kingdom is his rule invading history before the eschatological consummation, then we may expect God’s rule in the present to bring a preliminary blessing to his people. This fact is reflected in numerous sayings. The kingdom is something to be sought here and now (Mt 6:33) and to be received as children receive a gift (Mk 10:15; Lk 18:16-17). Although it is present in an unexpected form, the kingdom of God in Jesus’ person is like a hidden treasure or a pearl of great price whose possession outranks all other goods (Mt 13:44-46). The gift of the kingdom is also seen in that the deaf hear, the blind see, lepers are cleansed, and the poor have good news preached to them (11:5).<\/p>\n<h5>John’s Gospel<\/h5>\n<p>In the Gospel of John the concept of eternal life takes the place of the kingdom of God in Jesus’ teaching. The kingdom of God is mentioned twice (Jn 3:3, 5), and it is placed in connection with eternal life. The kingdom of God is here the eschatological kingdom, and eternal life is the life of the kingdom. Thus, as the kingdom of God in the synoptic Gospels is both future and present, so eternal life is both the life of the age to come (12:25) and also a present blessing (3:16, etc.).<\/p>\n<h5>Acts<\/h5>\n<p>In Acts it seems the earliest disciples generally failed to understand Jesus’ message about the kingdom of God as a present spiritual blessing. They gathered together to await the coming of the eschatological kingdom to Israel (Acts 1:6). Acts relates that the disciples continued to preach the kingdom of God, but usually it is an eschatological blessing (8:12; 14:22; 19:8; 20:25; 28:23, 31). However, the last two references make the kingdom of God synonymous with the gospel about Jesus Christ.<\/p>\n<p>One important theme in Acts is linked to that of the kingdom of God. On the Day of Pentecost, Peter announces that God has seated Jesus at his right hand in fulfillment of Psalm 110:1 (Acts 2:33-35). In the Psalms this is a prophecy of the enthronement of the Davidic king in Jerusalem. Peter asserts that this prophecy is now fulfilled in the heavenly reign of Jesus. Therefore, he has been made both Lord and Christ (Messiah). These are interchangeable terms, “Lord” meaning absolute sovereign, “Christ” meaning the messianic king.<\/p>\n<h5>Paul’s Writings<\/h5>\n<p>Paul carried further this theme of the heavenly rule of Christ, the anointed King. The kingdom is both an eschatological inheritance (1 Cor 6:9; 15:50; Gal 5:21; Eph 5:5; 1 Thes 2:12; 2 Thes 1:5; 2 Tm 4:1, 18) and a present blessing into which believers now enter (Rom 14:17; Col 1:13). The key to this is the interchangeable character of lordship and messianic kingship. Jesus is now exalted as Lord over all (Phil 2:11), and even as his lordship is invisible, it will become manifest to all at his second coming. In the same way, he has been enthroned as messianic King by virtue of his resurrection and heavenly session, and he must reign as King until he has put all his enemies under his feet (1 Cor 15:25; Eph 1:22). The last enemy to be destroyed is death.<\/p>\n<h5>Revelation<\/h5>\n<p>The central message of the Revelation to John is the consummation of God’s redemptive purpose, when the kingdom of this world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Revelation pictures the plight of a persecuted church in a hostile world, but it assures the church that Christ has already won a victory over the powers of evil (5:5), by virtue of which he can finally destroy them (19:11–20:14). Again, the last enemy to be destroyed is death (20:13-14). Revelation closes with a highly symbolic picture of the kingdom of God (chs 21–22) when God comes to dwell among his people, and “they shall see his face” (22:4). Thus the NT ends: divine order is restored to a disordered world. This is the kingdom of God.<\/p>\n<p><em>See also<\/em> Jesus Christ, Teachings of; King; Parable.<\/p>","content_en":"<h3>KINGDOM OF GOD, KINGDOM OF HEAVEN<\/h3>\n<p>The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15).<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• Old Testament Background<\/p>\n<p>• In the New Testament<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughout Galilee teaching in the synagogues, preaching everywhere the Good News about the Kingdom” (Mt 4:23, <span>nlt<\/span>). The Sermon on the Mount is concerned with the righteousness that qualifies people to enter the kingdom of God (5:20). The collection of parables in Matthew 13 and Mark 4 illustrate the “mystery” of the kingdom of God (Mt 13:11; Mk 4:11). The establishment of the Lord’s Supper looks forward to the establishment of the kingdom of God (Mt 26:29; Mk 14:25).<\/p>\n<p>The NT reports two different forms of the expression: “the kingdom of God” and “the kingdom of the heavens.” The latter is found only in Matthew, but Matthew also has “the kingdom of God” four times (Mt 12:28; 19:24; 21:31, 43). “The kingdom of heaven” is a Semitic phrase that would have been meaningful to Jews but not to Greeks. The Jews, out of reverence for God, avoided uttering the divine name, and contemporary literature gives examples of substituting the word “heaven” for God (1 Macc 3:18, 50; 4:10; see Lk 15:18).<\/p>\n<p>The key to an understanding of the kingdom of God is that the basic meaning of the Greek word <span class=\"greek\" lang=\"el\">basileia<\/span><em>,<\/em> as also of the Hebrew <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>,<\/em> is rule, reign, dominion. We frequently find in the OT the expression “in the year of the kingdom of . . . ,” meaning in the year of the reign of a given king (e.g., 1 Chr 26:31; 2 Chr 3:2; 15:10; Ezr 7:1; 8:1; Est 2:16; Jer 10:7; 52:31). When we read that Solomon’s kingdom was firmly established (1 Kgs 2:12), we are to understand that his authority to reign was settled. To “turn the kingdom of Saul over to [David]” (1 Chr 12:23, <span>kjv<\/span>) indicates that the authority that had been Saul’s was given to David. As a result of having received legal authority, David became king. This abstract idea of <span class=\"hebrew\" lang=\"he\">malkut<\/span> is evident when it is found in parallelisms with such ideas as power, might, glory, and dominion (Dn 4:34; 7:14).<\/p>\n<p>When <span class=\"hebrew\" lang=\"he\">malkut<\/span> is used of God, it almost always refers to his authority or to his rule as the heavenly King. “They will talk together about the glory of your kingdom; they will celebrate examples of your power. . . . For your kingdom is an everlasting kingdom. You rule generation after generation” (Ps 145:11, 13, <span>nlt<\/span>).<\/p>\n<p>Further, if a king rules, there must be a realm or sphere over which he reigns. This is also called <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>.<\/em> “So the realm of Jehoshaphat was quiet, for his God gave him rest round about” (2 Chr 20:30, <span>rsv<\/span>; see Est 3:6; Jer 10:7; Dn 9:1; 11:9).<\/p>\n<p>This same twofold use of <span class=\"greek\" lang=\"el\">basileia<\/span> is found in the NT. In fact, <span class=\"greek\" lang=\"el\">basileia<\/span> could be translated by the expression “kingly power” in Luke 23:42 (<span>niv<\/span> mg) and by “kingship” in John 18:36. When a nobleman went into a far country to get a “kingdom” (Luke 19:12, <span>nasb<\/span>) he went to the governing authority to get an appointment as king. When Jesus said, “My kingship is not of this world” (Jn 18:36, <span>rsv<\/span>), he did not mean to say that his rule has nothing to do with the world but rather that his kingship—his dominion—does not come from man but from God. Therefore, he rejects the use of worldly fighting to gain his ends.<\/p>\n<p>This central meaning of <span class=\"greek\" lang=\"el\">basileia<\/span> makes it easy to understand many sayings in the Gospels. In the Lord’s Prayer the petition “Thy kingdom come” (Mt 6:10) is a prayer for God to manifest his reign so that his will may be done on earth as it is in heaven. When we read that we are to “receive the kingdom of God like a child” (Mk 10:15, <span>rsv<\/span>), we must open our hearts and lives to the rule of God.<\/p>\n<p>Also in the NT are sayings about being <em>in<\/em> the kingdom or of <em>entering<\/em> the kingdom (Mt 8:11; Mk 9:47; 10:23-25; Lk 13:28). There is no philological or theological objection to understanding “the kingdom of God” first as the divine reign or rule and second as the sphere of blessing in which that reign is experienced.<\/p>\n<p class=\"h2\" id=\"OldTestamentBackground\">Old Testament Background<\/p>\n<p>The expression “the kingdom of God” is not found in the OT, but the idea appears throughout the prophets. God is frequently spoken of as the King, both of Israel (Ex 15:18; Nm 23:21; Dt 33:5; Is 43:15) and of all the earth (2 Kgs 19:15; Pss 29:10; 47:2; 93:1-2; 96:10; 97:1-9; 99:1-4; 145:11-13; Is 6:5; Jer 46:18). Although God is not the earthly King of Israel, other references speak of a day when God shall become King and shall rule over his people (Is 24:23; 33:22; 52:7; Ob 1:21; Zep 3:15; Zec 14:9-11).<\/p>\n<p>This brief summary of God’s kingship provides the outline for the entire OT concept. While God is King over all the earth, he is in a special way King over his people, Israel. God’s rule is therefore something realized in Israel’s history. However, it is only partially and imperfectly realized. Israel again and again rebelled against the divine sovereignty. Furthermore, Israel was constantly plagued by wars with its pagan neighbors in which it was not always victorious. Again, there are evils in nature and the physical world that often bring suffering to God’s people. Therefore, the prophets look forward to a day when God’s rule will be fully experienced, not by Israel alone, but by all the world. The main emphasis of the prophets is on hope, the establishing of God’s perfect rule in the world.<\/p>\n<p>The prophets describe the final establishment of God’s kingdom in terms of a theophany—a divine visitation (Mi 1:3-4). Zechariah foresees a “Day of the Lord” when all nations will be gathered in battle against Jerusalem, when the Lord will go forth and fight against those nations (Zec 14:3, 5). Israel will be visited by the Lord (Is 29:6) and delivered from its enemies (35:4; 59:20). God’s coming will also mean judgment (2:21; 26:21). This final coming of God will mean the salvation of the Gentiles as well as of Israel (Zec 2:10-11; cf. Is 66:18-24).<\/p>\n<p>Behind this language is a distinct theology of “the God who comes.” It is a fact widely recognized in contemporary OT theology that the God of the OT is not a nature god, like the gods of other peoples, but a God of history—a God who visits his people in history to bless or to judge them. God visited Israel in Egypt to deliver them from bondage and to constitute them as his people. The rescue from Egypt was not merely an act of deliverance; it was an act through which God made himself known and through which Israel was to know and serve him.<\/p>\n<p>Because God has visited his people again and again in their history, he must finally come to them in the future to judge wickedness and to establish his kingdom. Israel’s hope is thus rooted in history, or rather in the God who works in history. God will finally break into history in a glorious theophany to establish his rule in all the earth. The source of the kingdom is not history itself but God.<\/p>\n<p>While the prophets visualize the kingdom as coming from God, the kingdom is always on earth. The divine irruption into the natural order is not designed to accomplish its destruction but to make way for a new, perfect order arising out of the old, imperfect one. The prophets do not present a single consistent picture of the new order. Sometimes the new order is described very much in this-worldly terms. “The terraced vineyards on the hills of Israel will drip with sweet wine” (Am 9:13, <span>nlt<\/span>). On the other hand, God will create new heavens and a new earth (Is 65:17; 66:22), where there will be untroubled joy, prosperity, peace, and righteousness. The final visitation of God will mean the redemption of the world, for a redeemed earth is the scene of the kingdom of God. The prophets look forward again and again to the deliverance of creation “from the bondage to decay.” The description is often couched in simple physical terms. The wilderness will become fruitful (32:15); the desert will blossom (35:2); sorrow and sighing will flee away (v 10). The burning sands will be cooled and the dry places become springs of water (v 7); peace will return to the animal world so that all injury and destruction are done away with (11:6). All this results because the earth becomes full of the knowledge of God (v 9).<\/p>\n<p>Such language is not mere poetry but reflects a profound theology of creation. Humans as creatures were made to dwell on the earth, and the earth shares in human destiny. The main point is that creation as such is good and not a hindrance to true spirituality, as was often true in Greek thought. Redemption always includes redemption of the earth, which then becomes the blessed environment God intended it to be. Salvation does not mean deliverance from creaturehood, for this is not an evil thing but an essential and permanent element of true, human existence. Salvation does not mean escape from bodily creaturely existence, as in some Greek thought. On the contrary, ultimate redemption will mean the redemption of the whole person. The emergence of the doctrine of bodily resurrection is a reflection of this theology of creaturehood. The corollary of this is that creation in its entirety must share in the blessing of redemption.<\/p>\n<p>A distinctive element in prophetic eschatology is the tension between history and eschatology. That is, as the prophets looked into the future, they saw an immediate historical judgment as well as a more remote eschatological visitation. For Amos, the Day of the Lord is both the immediate judgment of Israel by the Assyrians and a final eschatological salvation. Joel sees an imminent historical visitation of drought and locusts, but beyond this he sees the eschatological Day of the Lord. Zephaniah sees an imminent Day of the Lord in some undesignated historical visitation (Zep 1:2-18), but beyond it he sees the salvation of the Gentiles (3:9). The same God who acts in history to bless and judge his people will act at the end of history in an eschatological act of judgment and salvation. The prophets do not sharply distinguish between these two days, for it is one and the same God who is concerned to judge and save his people.<\/p>\n<p>The eschatological hope of the prophets is always an ethical hope. That is to say, the prophets are not interested in the future for its own sake but for the impact of the future on the present. The prophetic predictions were given that, in light of future judgment and salvation, Israel might be confronted in the present by the will of God. “Prepare to meet your God as he comes in judgment, you people of Israel” (Am 4:12, <span>nlt<\/span>) might well be taken as the keynote of all the prophets.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>Jesus’ teachings about the kingdom of God embodied the same contrast between the present order and the future age as that of the prophets, and he expressed it in the idiom “this age and the age to come.” This fact is obscured in the <span>kjv<\/span>, which translates the word for “age” by “world.” These are, however, two different concepts. A rich man asked Jesus what he must do to inherit eternal life (Mk 10:17). The context makes it clear that he was asking about eschatological life—the life of the resurrection (Dn 12:2). Jesus speaks of the difficulty of entering the kingdom of God. (The parallel passage in Matthew 19:23-24 has both “kingdom of God” and “kingdom of heaven,” proving that they are interchangeable terms.) In their reaction the disciples ask, “Then who can be saved?” Jesus’ answer contrasts the lot of his disciples “in this time” with the “age to come” (Mk 10:29-30) when they would inherit eternal life. It is clear from this passage that in some sense the kingdom of God, the kingdom of heaven, salvation, and eternal life all belong to the age to come. So far as this saying is concerned, God’s people will not experience eternal life until they do so in the new age.<\/p>\n<p>Matthew alone records the expression “the close of the age.” This age will be terminated by the coming of the Son of Man (Mt 24:3) and by the judgment of humanity (13:39-42). Then the righteous will be separated from the wicked (v 49). The same expression occurs in the promise of the risen Jesus assuring his disciples of his presence until the consummation of the age (28:20). It follows that if this age is to come to its consummation, it must be followed by another age—the age to come.<\/p>\n<p>The eschatological kingdom will be inaugurated by an apocalyptic event—the glorious coming of the Son of Man. This is made clear by two of the parables about the kingdom of God. In the parable of the tares, “the Son of man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire” (Mt 13:41-42, <span>rsv<\/span>). The parable of the sheep and goats reflects the same eschatology. When the Son of Man comes in his glory, he will sit on his glorious throne to judge the nations, separating the sheep from the goats. The righteous—the sheep—are to “inherit the kingdom prepared for you from the foundation of the world”; and entrance into the kingdom is synonymous with entrance into life (25:31-46, <span>rsv<\/span>).<\/p>\n<p>The eschatological character of the kingdom of God is seen also in the other two parables of Matthew 25. “The kingdom of heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom” (v 1, <span>rsv<\/span>). However, five of them were foolish and did not provide an adequate supply of oil for their lamps. Thus they were late for the wedding and were excluded from the wedding feast—a symbol of the eschatological kingdom—while those properly prepared entered the kingdom. In the same way the two faithful servants who had been “faithful over a little” were granted to “enter into the joy of your master” (vv 21, 23), while the unfaithful servant was excluded from the kingdom and cast into outer darkness.<\/p>\n<p>Jesus almost never showed any interest in descriptions of the eschatological kingdom, but it is clear that its coming was constantly in his thoughts. The pure in heart will see God (Mt 5:8). The harvest will take place and the grain will be gathered into the barn (13:30, 39; Mk 4:29). Jesus frequently used the metaphor of a feast or table fellowship to describe life in the eschatological kingdom. He will drink wine again with his disciples in the kingdom of God. They will eat and drink at Jesus’ table in the kingdom (Lk 22:30). People will be gathered from all corners of the earth to sit at a table with the OT saints (Mt 8:11-12; Lk 13:29). The consummation is likened to a wedding feast (Mt 22:1-14) and a banquet (Lk 14:16-24). All of these metaphors picture the restoration of communion between God and people, a union that had been broken by sin.<\/p>\n<p>In most of the sayings cited to illustrate the future character of the kingdom, “kingdom” refers to the eschatological order—the eschaton, the age to come. However, when Jesus taught his disciples to pray “Thy kingdom come” (Mt 6:10), he was not referring to the new eschatological order; he was referring to the kingdom as God’s kingly rule, his reign. It is a prayer that God will effectively establish his sovereign rule in the world.<\/p>\n<p>In his teaching about the kingdom of God as the apocalyptic consummation, Jesus does not differ essentially from the OT prophets. The most distinctive element in Jesus’ teaching—indeed, the fact that characterizes his entire mission and message—is the fact that in some real sense of the word, the kingdom of God has come in history in an utterly unexpected way. This sets Jesus’ teaching apart from all contemporary Jewish thought.<\/p>\n<p>This is seen first of all in his repeated teaching that his mission is a fulfillment of the OT messianic prophets. Mark summarizes Jesus’ message with the words “The Kingdom of God is near! Turn from your sins and believe this Good News!” (Mk 1:15, <span>nlt<\/span>). This saying can have one of two meanings. It may refer to the imminent coming of the apocalyptic kingdom. Matthew summarizes the message of John the Baptist with nearly the same words: “Turn from your sins and turn to God, because the Kingdom of Heaven is near” (Mt 3:2, <span>nlt<\/span>). The Baptist expounds what he means by the approach of the kingdom of God: “He is ready to separate the chaff from the grain with his winnowing fork. Then he will clean up the threshing area, storing the grain in his barn but burning the chaff with never-ending fire” (v 12, <span>nlt<\/span>). John proclaimed an apocalyptic act; “unquenchable fire” can mean no strictly historical event but only an apocalyptic judgment. John expected Jesus to be the one in whom the cosmic event expected by the prophets would be carried out.<\/p>\n<p>It is possible that this was also Jesus’ meaning. However, another interpretation is possible that is better supported by the actual course of his mission: “The time is fulfilled.” The messianic promises of the prophets were not only about to be fulfilled; they were actually in process of fulfillment in his mission. In Jesus, God was visiting his people. The hope of the prophets in some real sense was being realized.<\/p>\n<p>The meaning of this can be seen in Luke’s introduction of Jesus’ ministry. Luke selects an event that occurred in Nazareth later in Jesus’ ministry (Lk 4:16-21) and places it at the beginning of his Gospel in order to sound this note of fulfillment. Jesus read from Isaiah a promise that looked forward to the messianic salvation: “The Spirit of the Lord is upon me, for he has appointed me to preach Good News to the poor. He has sent me to proclaim that captives will be released, that the blind will see, that the downtrodden will be freed from their oppressors, and that the time of the Lord’s favor has come” (vv 18-19, <span>nlt<\/span>). Then Jesus astonished his audience by the assertion “This Scripture has come true today before your very eyes!” (v 21, <span>nlt<\/span>).<\/p>\n<p>Here was an amazing claim. John the Baptist had announced an apocalyptic visitation of God that would mean the fulfillment of the eschatological hope and the consummation of the messianic age. Jesus proclaimed that the messianic promise was actually being fulfilled in his person. This is no apocalyptic kingdom but a present salvation. In these words Jesus did not proclaim the imminence of the apocalyptic kingdom. Rather, he boldly announced that the kingdom of God had come. The presence of the kingdom was a happening, an event, the gracious action of God. This was no new theology or new idea or new promise; it was a new event in history.<\/p>\n<p>The note of fulfillment is again sounded in Jesus’ answer to the question about fasting. “Do wedding guests fast while celebrating with the groom? Of course not. They can’t fast while they are with the groom” (Mk 2:19, <span>nlt<\/span>). The marriage feast had become a metaphor in Judaism for the messianic consummation. In these words Jesus announced the presence of the messianic time of salvation. It would be a contradiction in terms for the disciples to fast when they were enjoying the blessings of the messianic age. The time of fulfillment had come.<\/p>\n<p>A saying found in different contexts in Matthew and Luke touches this central note of the fulfillment in history of the OT hope: “Blessed are the eyes which see what you see! For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it” (Lk 10:23-24, <span>rsv<\/span>; cf. Mt 13:16-17). Both Matthew and Luke associate this saying with the kingdom of God, and both agree that the hope of former generations has become an object of experience. Many prophets and kings looked forward to something, but they looked in vain, for it did not come to them. What they longed for has now come, and this can be nothing less than the promised messianic salvation.<\/p>\n<p>Fulfillment in history is again asserted in Jesus’ answer to John’s question about the one who is to come (Mt 11:2-3). “The deeds of the Christ” (Messiah) were not the deeds John had announced. Wicked rulers like Herod were not being judged in fire. Instead, Jesus was helping people, not bringing an apocalyptic kingdom. Jesus replied in words that echo the promise of the messianic salvation in Isaiah 35:5-6: “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them” (Mt 11:4-5, <span>rsv<\/span>). In these words Jesus claimed that the blessings of the messianic salvation are present. There was indeed reason for John’s perplexity, for the fulfillment was not taking place along expected lines. The apocalyptic consummation did not appear to be on the horizon. The point of Jesus’ answer was that fulfillment was taking place without the eschatological consummation. Therefore, Jesus pronounced a special blessing upon those who were not offended by the character of the messianic fulfillment (v 6). The fulfillment was indeed taking place, but not the apocalyptic consummation.<\/p>\n<p>The most unambiguous statement of the presence of the kingdom is found in the words about the binding of Satan. One of Jesus’ most characteristic acts was the exorcism of demons—deliverance from satanic power. The Pharisees admitted his power but attributed it to Satan. Jesus replied, “If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? . . . But if it is by the Spirit of God that I cast out demons, then the kingdom of God is come upon you” (Mt 12:26, 28, <span>rsv<\/span>). Here the verb has the clear meaning “to come, to arrive” (cf. Rom 9:30; 2 Cor 10:14; Phil 3:16). Here is a clear affirmation that the kingdom of God has come among men.<\/p>\n<p>In explanation Jesus said, “Or how can one enter a strong man’s house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house” (Mt 12:29, <span>rsv<\/span>). The strong man is Satan; this “present evil age” (Gal 1:4) is his “house”; his “goods” are demon-possessed men and women. Jesus has invaded the strong man’s house to snatch away from him men and women whom he has in his power, and this is the work of the kingdom of God. The kingly reign of God has come into history in the person of Jesus before the apocalyptic consummation when Satan will be destroyed, to render Satan a preliminary defeat. Jesus has already “bound” Satan (i.e., curbed his power). This has been accomplished by the presence of the kingdom of God in the mission of Jesus.<\/p>\n<p>A similar saying is found in Luke 10:18. Jesus had sent a band of his disciples on a preaching mission. Like Jesus, they were to proclaim the nearness of the kingdom of God (Lk 10:9). They, too, were to exorcize demons. When they returned to Jesus to report their success, Jesus said, “I saw Satan fall like lightning from heaven” (v 18, <span>rsv<\/span>). This again is metaphorical language that asserts that in the mission of Jesus’ disciples, as well as in Jesus himself, Satan has fallen from his place of power. Both “binding” and “falling” are metaphors that describe the same truth: the victory of the kingdom of God over Satan.<\/p>\n<p>Here is the element that sets Jesus apart from the OT and from all of contemporary Judaism. The prophets conceived of the kingdom being established by a heavenly supernatural being (Dn 7) or ruled by a powerful Davidic messianic king (Is 9, 11). The fulfillment of the messianic hope is everywhere in the prophets an eschatological hope. The same is true of the Jewish writers who despaired of history and cast all hope into the future.<\/p>\n<p>In contrast to all that had gone before him, Jesus proclaimed the kingdom of God as an event taking place in his own person and mission. God had again assumed the initiative; God was acting. No first-century Jew had any idea of the kingdom of God coming into history in the person of an ordinary man—a teacher who was meek and lowly.<\/p>\n<p>The presence of the kingdom is further seen in the fact that the rule of God, present in Jesus, is a gift to be received. This is also true of the kingdom in its eschatological consummation, where the kingdom is freely inherited by the righteous (Mt 25:34). In answer to the young man’s question about inheriting eternal life (Mk 10:17), Jesus spoke of entering the kingdom (vv 23-24) and receiving the gift of eternal life (v 30) as though they were synonymous. The kingdom is a gift that the Father is pleased to bestow upon the little flock of Jesus’ disciples (Lk 12:32).<\/p>\n<p>If God’s eschatological rule brings to his people the blessings of that kingdom, and if God’s kingdom is his rule invading history before the eschatological consummation, then we may expect God’s rule in the present to bring a preliminary blessing to his people. This fact is reflected in numerous sayings. The kingdom is something to be sought here and now (Mt 6:33) and to be received as children receive a gift (Mk 10:15; Lk 18:16-17). Although it is present in an unexpected form, the kingdom of God in Jesus’ person is like a hidden treasure or a pearl of great price whose possession outranks all other goods (Mt 13:44-46). The gift of the kingdom is also seen in that the deaf hear, the blind see, lepers are cleansed, and the poor have good news preached to them (11:5).<\/p>\n<h5>John’s Gospel<\/h5>\n<p>In the Gospel of John the concept of eternal life takes the place of the kingdom of God in Jesus’ teaching. The kingdom of God is mentioned twice (Jn 3:3, 5), and it is placed in connection with eternal life. The kingdom of God is here the eschatological kingdom, and eternal life is the life of the kingdom. Thus, as the kingdom of God in the synoptic Gospels is both future and present, so eternal life is both the life of the age to come (12:25) and also a present blessing (3:16, etc.).<\/p>\n<h5>Acts<\/h5>\n<p>In Acts it seems the earliest disciples generally failed to understand Jesus’ message about the kingdom of God as a present spiritual blessing. They gathered together to await the coming of the eschatological kingdom to Israel (Acts 1:6). Acts relates that the disciples continued to preach the kingdom of God, but usually it is an eschatological blessing (8:12; 14:22; 19:8; 20:25; 28:23, 31). However, the last two references make the kingdom of God synonymous with the gospel about Jesus Christ.<\/p>\n<p>One important theme in Acts is linked to that of the kingdom of God. On the Day of Pentecost, Peter announces that God has seated Jesus at his right hand in fulfillment of Psalm 110:1 (Acts 2:33-35). In the Psalms this is a prophecy of the enthronement of the Davidic king in Jerusalem. Peter asserts that this prophecy is now fulfilled in the heavenly reign of Jesus. Therefore, he has been made both Lord and Christ (Messiah). These are interchangeable terms, “Lord” meaning absolute sovereign, “Christ” meaning the messianic king.<\/p>\n<h5>Paul’s Writings<\/h5>\n<p>Paul carried further this theme of the heavenly rule of Christ, the anointed King. The kingdom is both an eschatological inheritance (1 Cor 6:9; 15:50; Gal 5:21; Eph 5:5; 1 Thes 2:12; 2 Thes 1:5; 2 Tm 4:1, 18) and a present blessing into which believers now enter (Rom 14:17; Col 1:13). The key to this is the interchangeable character of lordship and messianic kingship. Jesus is now exalted as Lord over all (Phil 2:11), and even as his lordship is invisible, it will become manifest to all at his second coming. In the same way, he has been enthroned as messianic King by virtue of his resurrection and heavenly session, and he must reign as King until he has put all his enemies under his feet (1 Cor 15:25; Eph 1:22). The last enemy to be destroyed is death.<\/p>\n<h5>Revelation<\/h5>\n<p>The central message of the Revelation to John is the consummation of God’s redemptive purpose, when the kingdom of this world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Revelation pictures the plight of a persecuted church in a hostile world, but it assures the church that Christ has already won a victory over the powers of evil (5:5), by virtue of which he can finally destroy them (19:11–20:14). Again, the last enemy to be destroyed is death (20:13-14). Revelation closes with a highly symbolic picture of the kingdom of God (chs 21–22) when God comes to dwell among his people, and “they shall see his face” (22:4). Thus the NT ends: divine order is restored to a disordered world. This is the kingdom of God.<\/p>\n<p><em>See also<\/em> Jesus Christ, Teachings of; King; Parable.<\/p>","summary_ro":"KINGDOM OF GOD, KINGDOM OF HEAVEN The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Preview • Introduction • Old Testament Background • In the New Testament Introduction According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughou...","summary_en":"KINGDOM OF GOD, KINGDOM OF HEAVEN The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Preview • Introduction • Old Testament Background • In the New Testament Introduction According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughou...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51454,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:6","title_en":"Study Note: Isaia 29:6","content_ro":"<p><strong>29:6<\/strong> <em>will act for you<\/em> (literally <em>you will be visited<\/em>): God would bring rescue for his people. • <em>thunder and earthquake . . . storm and consuming fire:<\/em> These phenomena indicate a theophany (see study note on 5:25).<\/p>","content_en":"<p><strong>29:6<\/strong> <em>will act for you<\/em> (literally <em>you will be visited<\/em>): God would bring rescue for his people. • <em>thunder and earthquake . . . storm and consuming fire:<\/em> These phenomena indicate a theophany (see study note on 5:25).<\/p>","summary_ro":"29:6 will act for you (literally you will be visited): God would bring rescue for his people. • thunder and earthquake . . . storm and consuming fire: These phenomena indicate a theophany (see study note on 5:25).","summary_en":"29:6 will act for you (literally you will be visited): God would bring rescue for his people. • thunder and earthquake . . . storm and consuming fire: These phenomena indicate a theophany (see study note on 5:25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79080,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:6","title_en":"Study Note: Isaia 29:6","content_ro":"<p><strong>29:6<\/strong> <em>will act for you<\/em> (literally <em>you will be visited<\/em>): God would bring rescue for his people. • <em>thunder and earthquake . . . storm and consuming fire:<\/em> These phenomena indicate a theophany (see study note on 5:25).<\/p>","content_en":"<p><strong>29:6<\/strong> <em>will act for you<\/em> (literally <em>you will be visited<\/em>): God would bring rescue for his people. • <em>thunder and earthquake . . . storm and consuming fire:<\/em> These phenomena indicate a theophany (see study note on 5:25).<\/p>","summary_ro":"29:6 will act for you (literally you will be visited): God would bring rescue for his people. • thunder and earthquake . . . storm and consuming fire: These phenomena indicate a theophany (see study note on 5:25).","summary_en":"29:6 will act for you (literally you will be visited): God would bring rescue for his people. • thunder and earthquake . . . storm and consuming fire: These phenomena indicate a theophany (see study note on 5:25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106706,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:6","title_en":"Study Note: Isaia 29:6","content_ro":"<p><strong>29:6<\/strong> <em>will act for you<\/em> (literally <em>you will be visited<\/em>): God would bring rescue for his people. • <em>thunder and earthquake . . . storm and consuming fire:<\/em> These phenomena indicate a theophany (see study note on 5:25).<\/p>","content_en":"<p><strong>29:6<\/strong> <em>will act for you<\/em> (literally <em>you will be visited<\/em>): God would bring rescue for his people. • <em>thunder and earthquake . . . storm and consuming fire:<\/em> These phenomena indicate a theophany (see study note on 5:25).<\/p>","summary_ro":"29:6 will act for you (literally you will be visited): God would bring rescue for his people. • thunder and earthquake . . . storm and consuming fire: These phenomena indicate a theophany (see study note on 5:25).","summary_en":"29:6 will act for you (literally you will be visited): God would bring rescue for his people. • thunder and earthquake . . . storm and consuming fire: These phenomena indicate a theophany (see study note on 5:25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134332,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:6","title_en":"Study Note: Isaia 29:6","content_ro":"<p><strong>29:6<\/strong> <em>will act for you<\/em> (literally <em>you will be visited<\/em>): God would bring rescue for his people. • <em>thunder and earthquake . . . storm and consuming fire:<\/em> These phenomena indicate a theophany (see study note on 5:25).<\/p>","content_en":"<p><strong>29:6<\/strong> <em>will act for you<\/em> (literally <em>you will be visited<\/em>): God would bring rescue for his people. • <em>thunder and earthquake . . . storm and consuming fire:<\/em> These phenomena indicate a theophany (see study note on 5:25).<\/p>","summary_ro":"29:6 will act for you (literally you will be visited): God would bring rescue for his people. • thunder and earthquake . . . storm and consuming fire: These phenomena indicate a theophany (see study note on 5:25).","summary_en":"29:6 will act for you (literally you will be visited): God would bring rescue for his people. • thunder and earthquake . . . storm and consuming fire: These phenomena indicate a theophany (see study note on 5:25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":9857,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Dreams","title_en":"Dreams","content_ro":"<h3>DREAMS<\/h3>\n<p>Thoughts, images, or emotions occurring during sleep. Dreams have always fascinated people; the events experienced in dreams are too vivid and real to be ignored.<\/p>\n<p class=\"h2\" id=\"AncientUnderstanding\">Ancient Understanding<\/p>\n<p>From the earliest times people viewed dreams as a mystery, provoking speculation about another actual sphere of existence in which the person lived and acted while the body slept. Dreams, especially those of emperors and kings, were held to be messages from the gods.<\/p>\n<p>Ancient recorded dreams focused on three main areas: religion, politics, and personal destiny. Religious dreams called for piety and devotion to the gods. Political dreams supposedly forecast the outcome of battles and the future destiny of nations. Personal dreams guided family decisions and presaged serious crises.<\/p>\n<p>Sometimes the god took the initiative and forewarned the person about something unexpected. Sometimes the ruler or general would go to a pagan temple or holy place and sleep there, hoping to bring on a dream that would help him cope with some serious problem. In some dreams the message was clear; more often it had to be discovered by individuals who specialized in dream interpretation. Records were kept concerning specific dreams and the subsequent events.<\/p>\n<p class=\"h2\" id=\"OldTestamentUse\">Old Testament Use<\/p>\n<p>Dreams played an important part in the lives of God’s people. Of the nearly 120 references to dreams in the OT, 52 come in Genesis during the early patriarchal period and 29 in the book of Daniel. In reality, however, only 14 specific dreams are recorded in the OT. Most of them are in Genesis and reflect God’s direct revelation to the patriarchs. Even Daniel tells about only two of Nebuchadnezzar’s dreams—the large, manlike image and the gigantic tree chopped down—and his own dream about the four beasts and the Ancient of Days.<\/p>\n<p>The OT understanding of dreams had several significant features. Like the rest of the ancient world, people of God believed that God communicated in dreams. Yet there is in the OT accounts a reserve that is lacking in the perverse and obscene scenes often described in pagan dream records. Another distinction is that God is the initiator; he gives the revelatory dreams when, where, and to whom he pleases—a truth painfully learned by Saul (1 Sm 28:6, 15). More significantly, the secular approach to interpretation was specifically rejected. Understanding of dream symbols came not by research in dream books or by natural human ability. When Joseph interpreted the dreams of his two Egyptian fellow prisoners and later of the pharaoh himself, he insisted on giving full credit to God (Gn 40:8; 41:7, 25, 28, 39). Similarly, Daniel informed Nebuchadnezzar that the God in heaven who reveals secrets would make known the king’s dream and its meaning, in which task professional dream interpreters had failed (Dn 2:27-28).<\/p>\n<p>Unlike their neighbors, the OT saints knew that a dream was a “vision of the night” (Jb 33:15), and figuratively represented the spiritual realm (Jb 20:8; Pss 73:20; 126:1; Is 29:7-8).<\/p>\n<p>God used dreams in OT days to protect his servants (Gn 20), to reveal himself to people in a special way (28:12), to provide guidance in specific circumstances (31:10-13), and to forewarn about personal future events (37:5-20). Dreams were also used to predict the history of nations (chs 40–41) and to foretell the four great successive world empires that would be replaced by God’s eternal kingdom (Dn 4:19-27).<\/p>\n<p>During the approximately 1,000 years between Joseph and Daniel, only two dreams are recorded. One assured Gideon that God would defeat the Midianites (Jgs 7:13-15); the other concerns how Solomon became so wise after his humble, unselfish request for “an understanding heart” (1 Kgs 3:9, 15) thoroughly pleased God.<\/p>\n<p>In the final OT dreams, God gave Nebuchadnezzar an overview of future world history (Dn 2:31-45) and a prediction of the king’s temporary insanity (4:19-27). Daniel’s dream of the four beasts was similar to the king’s first dreams, but with added details concerning future international relations (7:13-14).<\/p>\n<p>Dreams were seen as one means by which God would speak to prophets (Nm 12:6). But how could the people of God distinguish a true prophet from an imposter? God gave two tests: the ability to predict the immediate future (Dt 18:22) and the consistency of the message with previously revealed truth (13:1-4). False prophets were put to death (v 5). False prophecy was a serious problem in the days of Jeremiah (Jer 23:25-32) and Zechariah (Zec 10:2). Despite repeated warnings by Jeremiah (Jer 23:32; 27:9-10; 29:8-9), the people preferred to listen to the false prophets with their empty messages of hope. Dreams were also a part of Israel’s prophetic hope (Jl 2:28).<\/p>\n<p class=\"h2\" id=\"NewTestamentUse\">New Testament Use<\/p>\n<p>The few specific dreams in the NT all come from Matthew, five of these in the first two chapters. They emphasize the divine care and protection of the baby Jesus. First, there was God’s provision that Jesus would grow up in a home with a father and mother and thus avoid the cruelty and shame of being unjustly called an illegitimate child (Mt 1:19-23). Then the wise men were instructed in a dream not to tell Herod where Jesus was living (2:12). Jesus was further protected from jealous King Herod by the dream that told Joseph to flee to Egypt with Mary and the child (v 13). On Herod’s death, Joseph was divinely advised in a dream to return home from Egypt (v 20). Finally, God warned Joseph to avoid Judea, where Herod’s evil son Archelaus reigned, and to settle in Galilee instead (v 22).<\/p>\n<p>The only other specific dream mentioned in the NT prompted Pilate’s wife to warn her husband, “Don’t have anything to do with that innocent man” (Mt 27:19, <span>niv<\/span>).<\/p>\n<p><em>See also<\/em> Prophecy; Visions.<\/p>","content_en":"<h3>DREAMS<\/h3>\n<p>Thoughts, images, or emotions occurring during sleep. Dreams have always fascinated people; the events experienced in dreams are too vivid and real to be ignored.<\/p>\n<p class=\"h2\" id=\"AncientUnderstanding\">Ancient Understanding<\/p>\n<p>From the earliest times people viewed dreams as a mystery, provoking speculation about another actual sphere of existence in which the person lived and acted while the body slept. Dreams, especially those of emperors and kings, were held to be messages from the gods.<\/p>\n<p>Ancient recorded dreams focused on three main areas: religion, politics, and personal destiny. Religious dreams called for piety and devotion to the gods. Political dreams supposedly forecast the outcome of battles and the future destiny of nations. Personal dreams guided family decisions and presaged serious crises.<\/p>\n<p>Sometimes the god took the initiative and forewarned the person about something unexpected. Sometimes the ruler or general would go to a pagan temple or holy place and sleep there, hoping to bring on a dream that would help him cope with some serious problem. In some dreams the message was clear; more often it had to be discovered by individuals who specialized in dream interpretation. Records were kept concerning specific dreams and the subsequent events.<\/p>\n<p class=\"h2\" id=\"OldTestamentUse\">Old Testament Use<\/p>\n<p>Dreams played an important part in the lives of God’s people. Of the nearly 120 references to dreams in the OT, 52 come in Genesis during the early patriarchal period and 29 in the book of Daniel. In reality, however, only 14 specific dreams are recorded in the OT. Most of them are in Genesis and reflect God’s direct revelation to the patriarchs. Even Daniel tells about only two of Nebuchadnezzar’s dreams—the large, manlike image and the gigantic tree chopped down—and his own dream about the four beasts and the Ancient of Days.<\/p>\n<p>The OT understanding of dreams had several significant features. Like the rest of the ancient world, people of God believed that God communicated in dreams. Yet there is in the OT accounts a reserve that is lacking in the perverse and obscene scenes often described in pagan dream records. Another distinction is that God is the initiator; he gives the revelatory dreams when, where, and to whom he pleases—a truth painfully learned by Saul (1 Sm 28:6, 15). More significantly, the secular approach to interpretation was specifically rejected. Understanding of dream symbols came not by research in dream books or by natural human ability. When Joseph interpreted the dreams of his two Egyptian fellow prisoners and later of the pharaoh himself, he insisted on giving full credit to God (Gn 40:8; 41:7, 25, 28, 39). Similarly, Daniel informed Nebuchadnezzar that the God in heaven who reveals secrets would make known the king’s dream and its meaning, in which task professional dream interpreters had failed (Dn 2:27-28).<\/p>\n<p>Unlike their neighbors, the OT saints knew that a dream was a “vision of the night” (Jb 33:15), and figuratively represented the spiritual realm (Jb 20:8; Pss 73:20; 126:1; Is 29:7-8).<\/p>\n<p>God used dreams in OT days to protect his servants (Gn 20), to reveal himself to people in a special way (28:12), to provide guidance in specific circumstances (31:10-13), and to forewarn about personal future events (37:5-20). Dreams were also used to predict the history of nations (chs 40–41) and to foretell the four great successive world empires that would be replaced by God’s eternal kingdom (Dn 4:19-27).<\/p>\n<p>During the approximately 1,000 years between Joseph and Daniel, only two dreams are recorded. One assured Gideon that God would defeat the Midianites (Jgs 7:13-15); the other concerns how Solomon became so wise after his humble, unselfish request for “an understanding heart” (1 Kgs 3:9, 15) thoroughly pleased God.<\/p>\n<p>In the final OT dreams, God gave Nebuchadnezzar an overview of future world history (Dn 2:31-45) and a prediction of the king’s temporary insanity (4:19-27). Daniel’s dream of the four beasts was similar to the king’s first dreams, but with added details concerning future international relations (7:13-14).<\/p>\n<p>Dreams were seen as one means by which God would speak to prophets (Nm 12:6). But how could the people of God distinguish a true prophet from an imposter? God gave two tests: the ability to predict the immediate future (Dt 18:22) and the consistency of the message with previously revealed truth (13:1-4). False prophets were put to death (v 5). False prophecy was a serious problem in the days of Jeremiah (Jer 23:25-32) and Zechariah (Zec 10:2). Despite repeated warnings by Jeremiah (Jer 23:32; 27:9-10; 29:8-9), the people preferred to listen to the false prophets with their empty messages of hope. Dreams were also a part of Israel’s prophetic hope (Jl 2:28).<\/p>\n<p class=\"h2\" id=\"NewTestamentUse\">New Testament Use<\/p>\n<p>The few specific dreams in the NT all come from Matthew, five of these in the first two chapters. They emphasize the divine care and protection of the baby Jesus. First, there was God’s provision that Jesus would grow up in a home with a father and mother and thus avoid the cruelty and shame of being unjustly called an illegitimate child (Mt 1:19-23). Then the wise men were instructed in a dream not to tell Herod where Jesus was living (2:12). Jesus was further protected from jealous King Herod by the dream that told Joseph to flee to Egypt with Mary and the child (v 13). On Herod’s death, Joseph was divinely advised in a dream to return home from Egypt (v 20). Finally, God warned Joseph to avoid Judea, where Herod’s evil son Archelaus reigned, and to settle in Galilee instead (v 22).<\/p>\n<p>The only other specific dream mentioned in the NT prompted Pilate’s wife to warn her husband, “Don’t have anything to do with that innocent man” (Mt 27:19, <span>niv<\/span>).<\/p>\n<p><em>See also<\/em> Prophecy; Visions.<\/p>","summary_ro":"DREAMS Thoughts, images, or emotions occurring during sleep. Dreams have always fascinated people; the events experienced in dreams are too vivid and real to be ignored. Ancient Understanding From the earliest times people viewed dreams as a mystery, provoking speculation about another actual sphere of existence in which the person lived and acted while the body slept. Dreams, especially those of emperors and kings, were held to be messages from the gods. Ancient recorded dreams focused on th...","summary_en":"DREAMS Thoughts, images, or emotions occurring during sleep. Dreams have always fascinated people; the events experienced in dreams are too vivid and real to be ignored. Ancient Understanding From the earliest times people viewed dreams as a mystery, provoking speculation about another actual sphere of existence in which the person lived and acted while the body slept. Dreams, especially those of emperors and kings, were held to be messages from the gods. Ancient recorded dreams focused on th...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51455,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:7","title_en":"Study Note: Isaia 29:7","content_ro":"<p><strong>29:7<\/strong> The Assyrians’ sudden lifting of the siege came <em>like a dream . . . like a vision in the night<\/em>. God would save Judah and judge Assyria.<\/p>","content_en":"<p><strong>29:7<\/strong> The Assyrians’ sudden lifting of the siege came <em>like a dream . . . like a vision in the night<\/em>. God would save Judah and judge Assyria.<\/p>","summary_ro":"29:7 The Assyrians’ sudden lifting of the siege came like a dream . . . like a vision in the night. God would save Judah and judge Assyria.","summary_en":"29:7 The Assyrians’ sudden lifting of the siege came like a dream . . . like a vision in the night. God would save Judah and judge Assyria.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79081,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:7","title_en":"Study Note: Isaia 29:7","content_ro":"<p><strong>29:7<\/strong> The Assyrians’ sudden lifting of the siege came <em>like a dream . . . like a vision in the night<\/em>. God would save Judah and judge Assyria.<\/p>","content_en":"<p><strong>29:7<\/strong> The Assyrians’ sudden lifting of the siege came <em>like a dream . . . like a vision in the night<\/em>. God would save Judah and judge Assyria.<\/p>","summary_ro":"29:7 The Assyrians’ sudden lifting of the siege came like a dream . . . like a vision in the night. God would save Judah and judge Assyria.","summary_en":"29:7 The Assyrians’ sudden lifting of the siege came like a dream . . . like a vision in the night. God would save Judah and judge Assyria.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106707,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:7","title_en":"Study Note: Isaia 29:7","content_ro":"<p><strong>29:7<\/strong> The Assyrians’ sudden lifting of the siege came <em>like a dream . . . like a vision in the night<\/em>. God would save Judah and judge Assyria.<\/p>","content_en":"<p><strong>29:7<\/strong> The Assyrians’ sudden lifting of the siege came <em>like a dream . . . like a vision in the night<\/em>. God would save Judah and judge Assyria.<\/p>","summary_ro":"29:7 The Assyrians’ sudden lifting of the siege came like a dream . . . like a vision in the night. God would save Judah and judge Assyria.","summary_en":"29:7 The Assyrians’ sudden lifting of the siege came like a dream . . . like a vision in the night. God would save Judah and judge Assyria.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134333,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:7","title_en":"Study Note: Isaia 29:7","content_ro":"<p><strong>29:7<\/strong> The Assyrians’ sudden lifting of the siege came <em>like a dream . . . like a vision in the night<\/em>. God would save Judah and judge Assyria.<\/p>","content_en":"<p><strong>29:7<\/strong> The Assyrians’ sudden lifting of the siege came <em>like a dream . . . like a vision in the night<\/em>. God would save Judah and judge Assyria.<\/p>","summary_ro":"29:7 The Assyrians’ sudden lifting of the siege came like a dream . . . like a vision in the night. God would save Judah and judge Assyria.","summary_en":"29:7 The Assyrians’ sudden lifting of the siege came like a dream . . . like a vision in the night. God would save Judah and judge Assyria.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":51456,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:8","title_en":"Study Note: Isaia 29:8","content_ro":"<p><strong>29:8-12<\/strong> Jerusalem’s blindness kept its people from understanding God’s plan.<\/p>","content_en":"<p><strong>29:8-12<\/strong> Jerusalem’s blindness kept its people from understanding God’s plan.<\/p>","summary_ro":"29:8-12 Jerusalem’s blindness kept its people from understanding God’s plan.","summary_en":"29:8-12 Jerusalem’s blindness kept its people from understanding God’s plan.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51457,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:8","title_en":"Study Note: Isaia 29:8","content_ro":"<p><strong>29:8<\/strong> Like a <em>hungry<\/em> or <em>thirsty person,<\/em> the Assyrians could taste the victory over Jerusalem. Yet they never became victorious.<\/p>","content_en":"<p><strong>29:8<\/strong> Like a <em>hungry<\/em> or <em>thirsty person,<\/em> the Assyrians could taste the victory over Jerusalem. Yet they never became victorious.<\/p>","summary_ro":"29:8 Like a hungry or thirsty person, the Assyrians could taste the victory over Jerusalem. Yet they never became victorious.","summary_en":"29:8 Like a hungry or thirsty person, the Assyrians could taste the victory over Jerusalem. Yet they never became victorious.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79082,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:8","title_en":"Study Note: Isaia 29:8","content_ro":"<p><strong>29:8-12<\/strong> Jerusalem’s blindness kept its people from understanding God’s plan.<\/p>","content_en":"<p><strong>29:8-12<\/strong> Jerusalem’s blindness kept its people from understanding God’s plan.<\/p>","summary_ro":"29:8-12 Jerusalem’s blindness kept its people from understanding God’s plan.","summary_en":"29:8-12 Jerusalem’s blindness kept its people from understanding God’s plan.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79083,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:8","title_en":"Study Note: Isaia 29:8","content_ro":"<p><strong>29:8<\/strong> Like a <em>hungry<\/em> or <em>thirsty person,<\/em> the Assyrians could taste the victory over Jerusalem. Yet they never became victorious.<\/p>","content_en":"<p><strong>29:8<\/strong> Like a <em>hungry<\/em> or <em>thirsty person,<\/em> the Assyrians could taste the victory over Jerusalem. Yet they never became victorious.<\/p>","summary_ro":"29:8 Like a hungry or thirsty person, the Assyrians could taste the victory over Jerusalem. Yet they never became victorious.","summary_en":"29:8 Like a hungry or thirsty person, the Assyrians could taste the victory over Jerusalem. Yet they never became victorious.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106708,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:8","title_en":"Study Note: Isaia 29:8","content_ro":"<p><strong>29:8-12<\/strong> Jerusalem’s blindness kept its people from understanding God’s plan.<\/p>","content_en":"<p><strong>29:8-12<\/strong> Jerusalem’s blindness kept its people from understanding God’s plan.<\/p>","summary_ro":"29:8-12 Jerusalem’s blindness kept its people from understanding God’s plan.","summary_en":"29:8-12 Jerusalem’s blindness kept its people from understanding God’s plan.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106709,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:8","title_en":"Study Note: Isaia 29:8","content_ro":"<p><strong>29:8<\/strong> Like a <em>hungry<\/em> or <em>thirsty person,<\/em> the Assyrians could taste the victory over Jerusalem. Yet they never became victorious.<\/p>","content_en":"<p><strong>29:8<\/strong> Like a <em>hungry<\/em> or <em>thirsty person,<\/em> the Assyrians could taste the victory over Jerusalem. Yet they never became victorious.<\/p>","summary_ro":"29:8 Like a hungry or thirsty person, the Assyrians could taste the victory over Jerusalem. Yet they never became victorious.","summary_en":"29:8 Like a hungry or thirsty person, the Assyrians could taste the victory over Jerusalem. Yet they never became victorious.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134334,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:8","title_en":"Study Note: Isaia 29:8","content_ro":"<p><strong>29:8-12<\/strong> Jerusalem’s blindness kept its people from understanding God’s plan.<\/p>","content_en":"<p><strong>29:8-12<\/strong> Jerusalem’s blindness kept its people from understanding God’s plan.<\/p>","summary_ro":"29:8-12 Jerusalem’s blindness kept its people from understanding God’s plan.","summary_en":"29:8-12 Jerusalem’s blindness kept its people from understanding God’s plan.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134335,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:8","title_en":"Study Note: Isaia 29:8","content_ro":"<p><strong>29:8<\/strong> Like a <em>hungry<\/em> or <em>thirsty person,<\/em> the Assyrians could taste the victory over Jerusalem. Yet they never became victorious.<\/p>","content_en":"<p><strong>29:8<\/strong> Like a <em>hungry<\/em> or <em>thirsty person,<\/em> the Assyrians could taste the victory over Jerusalem. Yet they never became victorious.<\/p>","summary_ro":"29:8 Like a hungry or thirsty person, the Assyrians could taste the victory over Jerusalem. Yet they never became victorious.","summary_en":"29:8 Like a hungry or thirsty person, the Assyrians could taste the victory over Jerusalem. Yet they never became victorious.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62949,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90575,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118201,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145827,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":38450,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Wine","title_en":"Wine","content_ro":"<h3>WINE<\/h3>\n<p>Beverage made from fermented grape juice.<\/p>\n<p class=\"h2\" id=\"Origin\">Origin<\/p>\n<p>Noah was among the first to produce wine (Gn 9:21), presumably on the slopes of Mt Ararat. But wine making was not confined to that region, because Egypt, and later Greece, had a fondness for the juice. In fact, wine making was known to have existed in the prehistoric period of Mesopotamia and was brought to Egypt before 3000 <span>BC<\/span>.<\/p>\n<p>The word “wine” may be identified with words for vine, vineyard, and black grapes. The vine, which brings forth the wine, was often identified in the Near Eastern world with the “tree of life.” In both Egypt and Mesopotamia a goddess was thought to protect the vine. The “mistress of the heavenly tree of life,” the goddess Siris, lived in the mountains of northwestern Assyria. First Enoch 32:4 calls the vine the tree of knowledge. According to Jewish tradition, the vine was saved from the Flood by Noah.<\/p>\n<p class=\"h2\" id=\"ProductionofWine\">Production of Wine<\/p>\n<p>Few ancient documents are extant on the art of wine making. Experience and the interests of a few early botanists appear to be the only source of knowledge available about the early vine growers. Aristotle’s gifted student Theophrastus of Eresos wrote a book entitled <em>Enquiry into Plants<\/em> showing a blend of practical experience and theory. Later, he followed with <em>On the Life of Plants,<\/em> a work giving detailed observations about wine making. His ideas on when to plant, how to prune, statements against grafting, and how to care for the vine demonstrate the Greek genius. They raised viticulture to a science that has changed little in the last 2200 years.<\/p>\n<p>Great care was taken by Greek vine growers to ensure the success of their crops. The vines were close to the ground instead of being propped. In view of this, mice and foxes were especially undesirable, and much hoeing was needed to keep the soil free of weeds. But their method, overall, was very effective.<\/p>\n<p>In early September the grapes were collected in the plains, and at the end of the month in the hills. With an initial festival of song and dance, the workers brought the bunches of grapes to the winepresses, low cement vats inclined toward one corner. After this, workers trod the grapes. The first <em>must<\/em> (juice from the crushing) was highly valued because it provided the choicest wines. The remaining juice was extracted by wringing the trodden grapes in a bag press usually made of cloth. A third class of wine was produced by mixing or even cooking the remaining grapes with some water and expressing the mixture. This type of wine was drunk only by the poor.<\/p>\n<p>At a later time the Greeks invented a beam press in which a long beam, having a turning portion at one end and heavy stones on the other, compressed layers of grapes. The ancient Near East had these different methods of extracting wine, but the treading of grapes, even in Greece, was always the favorite method.<\/p>\n<p>In Greece the fermentation period was usually six months, during which the liquid was constantly skimmed. However, in the ancient Near East the fermentation process was usually over in three or four days, the optimum growth temperature being 77 degrees. The ancients knew that any further fermentation would produce acid.<\/p>\n<p>After desired fermentation, the wine was transferred to skins or pottery jars for transport or sale. The handles and stoppers were stamped to indicate the brand, the origin, and the vintage. At this time the wine was strained through perforated metal sieves or cloth to eliminate contaminates such as grit or insects.<\/p>\n<p class=\"h2\" id=\"KindsofWine\">Kinds of Wine<\/p>\n<p>Ancient poets discuss many different brands of wine, with Athenaeus mentioning 85 different varieties. Galen cites 60; Pliny mentions 150; and Strabo, 30. Wines are distinguished by different colors (black, red, white, or yellow) and by their taste (dry, harsh, light, or sweet). The biblical account enumerates various kinds of wine, such as the wines of Lebanon and Helbon. Hebron and Samaria were famous for their wine making. The Hebrew language has at least nine different words for wine, and the Greek has four that are mentioned in the NT.<\/p>\n<p class=\"h2\" id=\"NatureofWine\">Nature of Wine<\/p>\n<p>Few would question that at least some wine of the OT was fermented. Some scholars argue, however, that certain forms of wine in the ancient world were unfermented. They contrast two Hebrew words for wine, concluding that one particular Hebrew word that refers to fresh wine meant only grape juice (Prv 3:10; Hos 9:2; Jl 2:24; Mi 6:15). The inconclusiveness of these arguments may be seen from the following points: (1) the Hebrew word is found in primarily neutral contexts; (2) often that particular word is found in contexts definitely including a fermented beverage (e.g., Gn 27:28; Hos 4:11; Mi 6:15); (3) the Ugaritic parallel to the term in question refers with certainty to a fermented wine; (4) the Septuagint equivalents refer to fermented wine; (5) fermentation in the ancient Near East, unlike Greece, took only about three days; and (6) the Mishnah provides no such evidence of the practice of having unfermented wine. There seems to have been no attempts to preserve wine in an unfermented state; it may have been a near-impossible task. A careful examination of all the Hebrew words (as well as their Semitic cognates) and the Greek words for wine demonstrates that the ancients knew little, if anything, about unfermented wine.<\/p>\n<p>Ample evidence is available to demonstrate that wine, though always fermented, was usually mixed with water in the classical and Hellenistic world. The wine was stored in large jugs called <span class=\"greek\" lang=\"el\">amphorae<\/span><em>,<\/em> from which the wine was poured through a strainer into a large mixing bowl called a <span class=\"greek\" lang=\"el\">krater<\/span><em>.<\/em> In the krater the wine was mixed with water. Then the drinking bowls or cups were filled.<\/p>\n<p>The amount of wine per volume varied. The mixture that represented the greatest amount of water to wine was 20 to 1, apparently because the wine was so strong (Homer, <em>Odyssey<\/em> 10.208).<\/p>\n<p>In the western Mediterranean world, the term “wine” referred to the mixture of wine and water. If one desired to mention wine without water, it was necessary to add the word “unmixed.” For the Greeks, to drink wine unmixed was regarded as barbaric. The evidence, however, seems to indicate that in the OT era wine was used without being mixed with water. The terminology of mixing water and wine is strikingly unattested. Wine diluted with water was symbolic of spiritual adulteration (Is 1:22). By Roman times, this attitude had changed. The Mishnah assumes a ratio of two parts of water to one part wine; however, later Talmudic sources speak of three to one. A natural, nondistilled wine could reach as high as 15 percent alcohol content. If watered down three parts water to one part wine, the alcohol content would be 5 percent and still fairly potent.<\/p>\n<p>Wine was mixed not only with water but also with other ingredients, similar to mixed drinks today. An example of this is seen in the Homeric “Hymn to Demeter,” where the goddess rejects straight wine and desires the drink mixed with meal, water, and a soft mint. Often strong wine was mixed into weak wine, resulting in a stronger drink. This is what is meant by “mixture” in the Bible (Ps 75:8; Is 5:22; Rv 18:6; 19:13-15). At times the fresh wine, high in sugar content, was evaporated, and this concentrated <em>must<\/em> was mixed with wine to obtain a higher alcohol content.<\/p>\n<p>There is no mention of wine being mixed with water to make it safe for drinking, as is commonly accepted. Modern examples of pollution were not common in the ancient world, although this problem appeared occasionally. Examples are myriad concerning the fresh wells, springs, and moving bodies of water in biblical times, and methods were available to purify any impure water.<\/p>\n<p class=\"h2\" id=\"WineintheOldTestament\">Wine in the Old Testament<\/p>\n<p>The evidence, as seen above, suggests that wine in the OT was not mixed with water and was looked on with favor when taken in moderation. Judges 9:13 presents wine as that “which cheers God and men.” Psalm 104:15 portrays wine similarly: “wine which makes man’s heart glad” (cf. also Est 1:10; Eccl 10:19; Is 55:1-2; Zec 10:7). The temperate use of wine was a normal and accepted part of life (Gn 14:18; Jgs 19:19; 1 Sm 16:20). Levitical priests in service at the temple (Lv 10:8-9), Nazirites (Nm 6:3), and the Recabites (Jer 35:1-6) were forbidden to drink wine.<\/p>\n<p>Wine had many uses in the OT world. The “drink offering” was wine (Ex 29:40; Lv 23:13), and the worshiper regularly brought wine when offering sacrifice (1 Sm 1:24). In addition, a supply of wine was kept in the temple for sacrificial purposes (1 Chr 9:29). At times, wine was used in helping the weak and sick (2 Sm 16:2; Prv 31:6).<\/p>\n<p>The strong drink of the OT seems to be closely related to Mesopotamian date wine. This same date wine, high in sugar content, must have also been high in alcohol content. One Hebrew word is consistently used as strong drink (Lv 10:9; Dt 29:6; 1 Sm 1:15; Prv 20:1; 31:6; Is 29:9). There is an equivalent word to this in Ugaritic, translated “drunk,” which parallels the normal word for wine.<\/p>\n<p>Negative reactions to intemperate wine drinking abound in the OT. Isaiah condemned those who drank wine to excess (Is 28:1-8). Many admonitions of drinking wine in excess are given in the Scriptures (Prv 20:1; 21:17; 23:20-21; 23:32-34).<\/p>\n<p class=\"h2\" id=\"WineintheNewTestament\">Wine in the New Testament<\/p>\n<p>Wine in the NT was a fermented beverage that was mixed with various amounts of water. It was also mixed with gall (Mt 27:34) and myrrh (Mk 15:23). Evidence strongly suggests that the wine used at the Lord’s Supper was a mixture of water and wine, probably three to one in agreement with the dictates of the Mishnah. The phrase “fruit of the vine” (Mt 26:27-29) is often interpreted to mean fresh grape juice. However, fresh grape juice would be all but impossible to find.<\/p>\n<p>The NT, as the OT, argues forcefully against the unrestrained use of wine. The biblical admonition is not to be drunk with wine (Eph 5:18; 1 Pt 4:3). Leaders in the church were to practice moderation in the use of wine (1 Tm 3:3, 8; Ti 1:7); the Greek says that they should “not be addicted to wine.”<\/p>\n<p><em>See also<\/em> Vines, Vineyard; Winepress.<\/p>","content_en":"<h3>WINE<\/h3>\n<p>Beverage made from fermented grape juice.<\/p>\n<p class=\"h2\" id=\"Origin\">Origin<\/p>\n<p>Noah was among the first to produce wine (Gn 9:21), presumably on the slopes of Mt Ararat. But wine making was not confined to that region, because Egypt, and later Greece, had a fondness for the juice. In fact, wine making was known to have existed in the prehistoric period of Mesopotamia and was brought to Egypt before 3000 <span>BC<\/span>.<\/p>\n<p>The word “wine” may be identified with words for vine, vineyard, and black grapes. The vine, which brings forth the wine, was often identified in the Near Eastern world with the “tree of life.” In both Egypt and Mesopotamia a goddess was thought to protect the vine. The “mistress of the heavenly tree of life,” the goddess Siris, lived in the mountains of northwestern Assyria. First Enoch 32:4 calls the vine the tree of knowledge. According to Jewish tradition, the vine was saved from the Flood by Noah.<\/p>\n<p class=\"h2\" id=\"ProductionofWine\">Production of Wine<\/p>\n<p>Few ancient documents are extant on the art of wine making. Experience and the interests of a few early botanists appear to be the only source of knowledge available about the early vine growers. Aristotle’s gifted student Theophrastus of Eresos wrote a book entitled <em>Enquiry into Plants<\/em> showing a blend of practical experience and theory. Later, he followed with <em>On the Life of Plants,<\/em> a work giving detailed observations about wine making. His ideas on when to plant, how to prune, statements against grafting, and how to care for the vine demonstrate the Greek genius. They raised viticulture to a science that has changed little in the last 2200 years.<\/p>\n<p>Great care was taken by Greek vine growers to ensure the success of their crops. The vines were close to the ground instead of being propped. In view of this, mice and foxes were especially undesirable, and much hoeing was needed to keep the soil free of weeds. But their method, overall, was very effective.<\/p>\n<p>In early September the grapes were collected in the plains, and at the end of the month in the hills. With an initial festival of song and dance, the workers brought the bunches of grapes to the winepresses, low cement vats inclined toward one corner. After this, workers trod the grapes. The first <em>must<\/em> (juice from the crushing) was highly valued because it provided the choicest wines. The remaining juice was extracted by wringing the trodden grapes in a bag press usually made of cloth. A third class of wine was produced by mixing or even cooking the remaining grapes with some water and expressing the mixture. This type of wine was drunk only by the poor.<\/p>\n<p>At a later time the Greeks invented a beam press in which a long beam, having a turning portion at one end and heavy stones on the other, compressed layers of grapes. The ancient Near East had these different methods of extracting wine, but the treading of grapes, even in Greece, was always the favorite method.<\/p>\n<p>In Greece the fermentation period was usually six months, during which the liquid was constantly skimmed. However, in the ancient Near East the fermentation process was usually over in three or four days, the optimum growth temperature being 77 degrees. The ancients knew that any further fermentation would produce acid.<\/p>\n<p>After desired fermentation, the wine was transferred to skins or pottery jars for transport or sale. The handles and stoppers were stamped to indicate the brand, the origin, and the vintage. At this time the wine was strained through perforated metal sieves or cloth to eliminate contaminates such as grit or insects.<\/p>\n<p class=\"h2\" id=\"KindsofWine\">Kinds of Wine<\/p>\n<p>Ancient poets discuss many different brands of wine, with Athenaeus mentioning 85 different varieties. Galen cites 60; Pliny mentions 150; and Strabo, 30. Wines are distinguished by different colors (black, red, white, or yellow) and by their taste (dry, harsh, light, or sweet). The biblical account enumerates various kinds of wine, such as the wines of Lebanon and Helbon. Hebron and Samaria were famous for their wine making. The Hebrew language has at least nine different words for wine, and the Greek has four that are mentioned in the NT.<\/p>\n<p class=\"h2\" id=\"NatureofWine\">Nature of Wine<\/p>\n<p>Few would question that at least some wine of the OT was fermented. Some scholars argue, however, that certain forms of wine in the ancient world were unfermented. They contrast two Hebrew words for wine, concluding that one particular Hebrew word that refers to fresh wine meant only grape juice (Prv 3:10; Hos 9:2; Jl 2:24; Mi 6:15). The inconclusiveness of these arguments may be seen from the following points: (1) the Hebrew word is found in primarily neutral contexts; (2) often that particular word is found in contexts definitely including a fermented beverage (e.g., Gn 27:28; Hos 4:11; Mi 6:15); (3) the Ugaritic parallel to the term in question refers with certainty to a fermented wine; (4) the Septuagint equivalents refer to fermented wine; (5) fermentation in the ancient Near East, unlike Greece, took only about three days; and (6) the Mishnah provides no such evidence of the practice of having unfermented wine. There seems to have been no attempts to preserve wine in an unfermented state; it may have been a near-impossible task. A careful examination of all the Hebrew words (as well as their Semitic cognates) and the Greek words for wine demonstrates that the ancients knew little, if anything, about unfermented wine.<\/p>\n<p>Ample evidence is available to demonstrate that wine, though always fermented, was usually mixed with water in the classical and Hellenistic world. The wine was stored in large jugs called <span class=\"greek\" lang=\"el\">amphorae<\/span><em>,<\/em> from which the wine was poured through a strainer into a large mixing bowl called a <span class=\"greek\" lang=\"el\">krater<\/span><em>.<\/em> In the krater the wine was mixed with water. Then the drinking bowls or cups were filled.<\/p>\n<p>The amount of wine per volume varied. The mixture that represented the greatest amount of water to wine was 20 to 1, apparently because the wine was so strong (Homer, <em>Odyssey<\/em> 10.208).<\/p>\n<p>In the western Mediterranean world, the term “wine” referred to the mixture of wine and water. If one desired to mention wine without water, it was necessary to add the word “unmixed.” For the Greeks, to drink wine unmixed was regarded as barbaric. The evidence, however, seems to indicate that in the OT era wine was used without being mixed with water. The terminology of mixing water and wine is strikingly unattested. Wine diluted with water was symbolic of spiritual adulteration (Is 1:22). By Roman times, this attitude had changed. The Mishnah assumes a ratio of two parts of water to one part wine; however, later Talmudic sources speak of three to one. A natural, nondistilled wine could reach as high as 15 percent alcohol content. If watered down three parts water to one part wine, the alcohol content would be 5 percent and still fairly potent.<\/p>\n<p>Wine was mixed not only with water but also with other ingredients, similar to mixed drinks today. An example of this is seen in the Homeric “Hymn to Demeter,” where the goddess rejects straight wine and desires the drink mixed with meal, water, and a soft mint. Often strong wine was mixed into weak wine, resulting in a stronger drink. This is what is meant by “mixture” in the Bible (Ps 75:8; Is 5:22; Rv 18:6; 19:13-15). At times the fresh wine, high in sugar content, was evaporated, and this concentrated <em>must<\/em> was mixed with wine to obtain a higher alcohol content.<\/p>\n<p>There is no mention of wine being mixed with water to make it safe for drinking, as is commonly accepted. Modern examples of pollution were not common in the ancient world, although this problem appeared occasionally. Examples are myriad concerning the fresh wells, springs, and moving bodies of water in biblical times, and methods were available to purify any impure water.<\/p>\n<p class=\"h2\" id=\"WineintheOldTestament\">Wine in the Old Testament<\/p>\n<p>The evidence, as seen above, suggests that wine in the OT was not mixed with water and was looked on with favor when taken in moderation. Judges 9:13 presents wine as that “which cheers God and men.” Psalm 104:15 portrays wine similarly: “wine which makes man’s heart glad” (cf. also Est 1:10; Eccl 10:19; Is 55:1-2; Zec 10:7). The temperate use of wine was a normal and accepted part of life (Gn 14:18; Jgs 19:19; 1 Sm 16:20). Levitical priests in service at the temple (Lv 10:8-9), Nazirites (Nm 6:3), and the Recabites (Jer 35:1-6) were forbidden to drink wine.<\/p>\n<p>Wine had many uses in the OT world. The “drink offering” was wine (Ex 29:40; Lv 23:13), and the worshiper regularly brought wine when offering sacrifice (1 Sm 1:24). In addition, a supply of wine was kept in the temple for sacrificial purposes (1 Chr 9:29). At times, wine was used in helping the weak and sick (2 Sm 16:2; Prv 31:6).<\/p>\n<p>The strong drink of the OT seems to be closely related to Mesopotamian date wine. This same date wine, high in sugar content, must have also been high in alcohol content. One Hebrew word is consistently used as strong drink (Lv 10:9; Dt 29:6; 1 Sm 1:15; Prv 20:1; 31:6; Is 29:9). There is an equivalent word to this in Ugaritic, translated “drunk,” which parallels the normal word for wine.<\/p>\n<p>Negative reactions to intemperate wine drinking abound in the OT. Isaiah condemned those who drank wine to excess (Is 28:1-8). Many admonitions of drinking wine in excess are given in the Scriptures (Prv 20:1; 21:17; 23:20-21; 23:32-34).<\/p>\n<p class=\"h2\" id=\"WineintheNewTestament\">Wine in the New Testament<\/p>\n<p>Wine in the NT was a fermented beverage that was mixed with various amounts of water. It was also mixed with gall (Mt 27:34) and myrrh (Mk 15:23). Evidence strongly suggests that the wine used at the Lord’s Supper was a mixture of water and wine, probably three to one in agreement with the dictates of the Mishnah. The phrase “fruit of the vine” (Mt 26:27-29) is often interpreted to mean fresh grape juice. However, fresh grape juice would be all but impossible to find.<\/p>\n<p>The NT, as the OT, argues forcefully against the unrestrained use of wine. The biblical admonition is not to be drunk with wine (Eph 5:18; 1 Pt 4:3). Leaders in the church were to practice moderation in the use of wine (1 Tm 3:3, 8; Ti 1:7); the Greek says that they should “not be addicted to wine.”<\/p>\n<p><em>See also<\/em> Vines, Vineyard; Winepress.<\/p>","summary_ro":"WINE Beverage made from fermented grape juice. Origin Noah was among the first to produce wine (Gn 9:21), presumably on the slopes of Mt Ararat. But wine making was not confined to that region, because Egypt, and later Greece, had a fondness for the juice. In fact, wine making was known to have existed in the prehistoric period of Mesopotamia and was brought to Egypt before 3000 BC. The word “wine” may be identified with words for vine, vineyard, and black grapes. The vine, which brings forth...","summary_en":"WINE Beverage made from fermented grape juice. Origin Noah was among the first to produce wine (Gn 9:21), presumably on the slopes of Mt Ararat. But wine making was not confined to that region, because Egypt, and later Greece, had a fondness for the juice. In fact, wine making was known to have existed in the prehistoric period of Mesopotamia and was brought to Egypt before 3000 BC. The word “wine” may be identified with words for vine, vineyard, and black grapes. The vine, which brings forth...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":9271,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Demon","title_en":"Demon","content_ro":"<h3>DEMON<\/h3>\n<p>Fallen angel who, under the leadership of Satan, rebelled against God. Demonism is the activity of demons, while demonology is the study of demons and their activity for the purpose of knowing the tactics of the enemy (2 Cor 2:11) in order to properly exercise authority over them (Lk 10:19).<\/p>\n<p class=\"h2\" id=\"WhoDemonsAre\">Who Demons Are<\/p>\n<p>The English word “demon” is derived from the Greek <span class=\"greek\" lang=\"el\">daimon<\/span><em>,<\/em> which essentially means “a divinity, a deity” (i.e., a false deity, a demon; cf. 1 Cor 10:20). Any deity other than the one true God is a spirit opposed to him; therefore, such a spirit is an evil spirit, or demon. The word “demon” does not appear in the <span>kjv<\/span>, which mistranslates <span class=\"greek\" lang=\"el\">daimon<\/span> as “devil.” There is only one devil (Greek <span class=\"greek\" lang=\"el\">diabolos<\/span>), who is known by a variety of names, titles, and epithets in the Bible. He is the prince or ruler of all the other demons, who are subject to him.<\/p>\n<p>Often in the Bible the word “spirit” is used for demon, along with a descriptive or identifying phrase; for example, “evil spirit” (Acts 19:12-13), “unclean spirit” (Mt 10:1; Mk 1:23, 26; Acts 5:16), “spirit of infirmity” (Lk 13:11), “dumb and deaf spirit” (Mk 9:25) (all quotes from the <span>rsv<\/span>). Spirits may be identified by their specific role or function, such as a spirit of murder, suicide, lust, depression, fear, lying, etc., associating them with various sins or attitudes contrary to God.<\/p>\n<p>In the Hebrew OT there is no word for “demon.” The term “evil spirit” occurs (Jgs 9:23; 1 Sm 16:14-23; 18:10; 19:9). In the <span>kjv<\/span> there are references to “a lying spirit” (1 Kgs 22:22-23; 2 Chr 18:20-22), “familiar spirit” (1 Chr 10:13; 2 Chr 33:6), “perverse spirit” (Is 19:14), “spirit of deep sleep” (29:10), and “spirit of whoredoms” (Hos 4:12; 5:4).<\/p>\n<p>A specific powerful demon referred to by title in the OT is “the prince of the kingdom of Persia,” who hindered the archangel Gabriel from coming to bring information to Daniel, so that the archangel Michael came to Gabriel’s assistance (Dn 10:13).<\/p>\n<p>The number of demons is unknown; it appears that it is a vast number, perhaps incalculable. From Revelation 12:4 it is inferred that one-third of the angels were led astray by Satan. This means that the hosts of heaven outnumber Satan’s powers by two to one. Ephesians 6:12 suggests an order or rank of demons: “principalities,” “powers,” “world rulers of this present darkness,” “spiritual hosts of wickedness in the heavenly places” (<span>rsv<\/span>).<\/p>\n<p>Demons are created beings—personal, immortal, and incapable of reconciliation with God. They have great power as compared with humans, but little power as compared with God. God has given us authority over them, so that in the name of Jesus they must obey God’s people, even as they must obey the Lord himself.<\/p>\n<p class=\"h2\" id=\"WhatDemonsDo\">What Demons Do<\/p>\n<p>Angels were created to worship and praise God, to serve him, and to act as his messengers. The Bible states that they are “spirits sent from God to care for those who will receive salvation” (Heb 1:14, <span>nlt<\/span>). The fallen angels have a similar function but a different master. Their allegiance is to the devil, whom they serve out of fear and delusion. They desire to work with human beings, but their purpose is to carry out the schemes of Satan and to oppose God. They tempt, deceive, and delude people so as to bring them to eternal damnation. In opposing God they attack, oppress, hinder, and accuse the people of God.<\/p>\n<p>Since Satan is not omnipresent, he uses his demonic hosts to execute his will; for example, in the parable of the sower (Mt 13:3-9; Mk 4:1-20; Lk 8:4-15) they snatch away the word before it can take root (Mk 4:15). By persecution, Satan causes some to fall away before they have made a genuine commitment (v 17). By the cares of the world and the delight in riches and the desire for material things, he chokes the word so that little or no fruit is produced (v 19).<\/p>\n<p>Basically, demons operate according to the pattern set by Satan in his threefold approach with Eve: (1) they deny the truth of the word of God and challenge its statements; (2) they deny the reality of death (typically they substitute something like reincarnation); and (3) they appeal to human vanity and pride by telling men and women that they can become like God or be gods (Gn 3:1-5). These also are the basic methods and teachings underlying most cults and false religions.<\/p>\n<p class=\"h2\" id=\"TheFinalDestinyofDemons\">The Final Destiny of Demons<\/p>\n<p>It is written concerning the angels who sinned that God “cast them into hell and committed them to pits of nether gloom to be kept until the judgment” (2 Pt 2:4, <span>rsv<\/span>). The Lord spoke of the eternal fire prepared for the devil and his angels, into which the cursed among humans are also to go (Mt 25:41). Eventually Satan and his host will be thrown into the lake of fire (Rv 20:10), which is also the place of eternal torment for all whose names are not written in the Book of Life (vv 12-15).<\/p>\n<p><em>See also<\/em> Demon-possession.<\/p>","content_en":"<h3>DEMON<\/h3>\n<p>Fallen angel who, under the leadership of Satan, rebelled against God. Demonism is the activity of demons, while demonology is the study of demons and their activity for the purpose of knowing the tactics of the enemy (2 Cor 2:11) in order to properly exercise authority over them (Lk 10:19).<\/p>\n<p class=\"h2\" id=\"WhoDemonsAre\">Who Demons Are<\/p>\n<p>The English word “demon” is derived from the Greek <span class=\"greek\" lang=\"el\">daimon<\/span><em>,<\/em> which essentially means “a divinity, a deity” (i.e., a false deity, a demon; cf. 1 Cor 10:20). Any deity other than the one true God is a spirit opposed to him; therefore, such a spirit is an evil spirit, or demon. The word “demon” does not appear in the <span>kjv<\/span>, which mistranslates <span class=\"greek\" lang=\"el\">daimon<\/span> as “devil.” There is only one devil (Greek <span class=\"greek\" lang=\"el\">diabolos<\/span>), who is known by a variety of names, titles, and epithets in the Bible. He is the prince or ruler of all the other demons, who are subject to him.<\/p>\n<p>Often in the Bible the word “spirit” is used for demon, along with a descriptive or identifying phrase; for example, “evil spirit” (Acts 19:12-13), “unclean spirit” (Mt 10:1; Mk 1:23, 26; Acts 5:16), “spirit of infirmity” (Lk 13:11), “dumb and deaf spirit” (Mk 9:25) (all quotes from the <span>rsv<\/span>). Spirits may be identified by their specific role or function, such as a spirit of murder, suicide, lust, depression, fear, lying, etc., associating them with various sins or attitudes contrary to God.<\/p>\n<p>In the Hebrew OT there is no word for “demon.” The term “evil spirit” occurs (Jgs 9:23; 1 Sm 16:14-23; 18:10; 19:9). In the <span>kjv<\/span> there are references to “a lying spirit” (1 Kgs 22:22-23; 2 Chr 18:20-22), “familiar spirit” (1 Chr 10:13; 2 Chr 33:6), “perverse spirit” (Is 19:14), “spirit of deep sleep” (29:10), and “spirit of whoredoms” (Hos 4:12; 5:4).<\/p>\n<p>A specific powerful demon referred to by title in the OT is “the prince of the kingdom of Persia,” who hindered the archangel Gabriel from coming to bring information to Daniel, so that the archangel Michael came to Gabriel’s assistance (Dn 10:13).<\/p>\n<p>The number of demons is unknown; it appears that it is a vast number, perhaps incalculable. From Revelation 12:4 it is inferred that one-third of the angels were led astray by Satan. This means that the hosts of heaven outnumber Satan’s powers by two to one. Ephesians 6:12 suggests an order or rank of demons: “principalities,” “powers,” “world rulers of this present darkness,” “spiritual hosts of wickedness in the heavenly places” (<span>rsv<\/span>).<\/p>\n<p>Demons are created beings—personal, immortal, and incapable of reconciliation with God. They have great power as compared with humans, but little power as compared with God. God has given us authority over them, so that in the name of Jesus they must obey God’s people, even as they must obey the Lord himself.<\/p>\n<p class=\"h2\" id=\"WhatDemonsDo\">What Demons Do<\/p>\n<p>Angels were created to worship and praise God, to serve him, and to act as his messengers. The Bible states that they are “spirits sent from God to care for those who will receive salvation” (Heb 1:14, <span>nlt<\/span>). The fallen angels have a similar function but a different master. Their allegiance is to the devil, whom they serve out of fear and delusion. They desire to work with human beings, but their purpose is to carry out the schemes of Satan and to oppose God. They tempt, deceive, and delude people so as to bring them to eternal damnation. In opposing God they attack, oppress, hinder, and accuse the people of God.<\/p>\n<p>Since Satan is not omnipresent, he uses his demonic hosts to execute his will; for example, in the parable of the sower (Mt 13:3-9; Mk 4:1-20; Lk 8:4-15) they snatch away the word before it can take root (Mk 4:15). By persecution, Satan causes some to fall away before they have made a genuine commitment (v 17). By the cares of the world and the delight in riches and the desire for material things, he chokes the word so that little or no fruit is produced (v 19).<\/p>\n<p>Basically, demons operate according to the pattern set by Satan in his threefold approach with Eve: (1) they deny the truth of the word of God and challenge its statements; (2) they deny the reality of death (typically they substitute something like reincarnation); and (3) they appeal to human vanity and pride by telling men and women that they can become like God or be gods (Gn 3:1-5). These also are the basic methods and teachings underlying most cults and false religions.<\/p>\n<p class=\"h2\" id=\"TheFinalDestinyofDemons\">The Final Destiny of Demons<\/p>\n<p>It is written concerning the angels who sinned that God “cast them into hell and committed them to pits of nether gloom to be kept until the judgment” (2 Pt 2:4, <span>rsv<\/span>). The Lord spoke of the eternal fire prepared for the devil and his angels, into which the cursed among humans are also to go (Mt 25:41). Eventually Satan and his host will be thrown into the lake of fire (Rv 20:10), which is also the place of eternal torment for all whose names are not written in the Book of Life (vv 12-15).<\/p>\n<p><em>See also<\/em> Demon-possession.<\/p>","summary_ro":"DEMON Fallen angel who, under the leadership of Satan, rebelled against God. Demonism is the activity of demons, while demonology is the study of demons and their activity for the purpose of knowing the tactics of the enemy (2 Cor 2:11) in order to properly exercise authority over them (Lk 10:19). Who Demons Are The English word “demon” is derived from the Greek daimon, which essentially means “a divinity, a deity” (i.e., a false deity, a demon; cf. 1 Cor 10:20). Any deity other than the one ...","summary_en":"DEMON Fallen angel who, under the leadership of Satan, rebelled against God. Demonism is the activity of demons, while demonology is the study of demons and their activity for the purpose of knowing the tactics of the enemy (2 Cor 2:11) in order to properly exercise authority over them (Lk 10:19). Who Demons Are The English word “demon” is derived from the Greek daimon, which essentially means “a divinity, a deity” (i.e., a false deity, a demon; cf. 1 Cor 10:20). Any deity other than the one ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40201,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Spiritual Blindness","title_en":"Spiritual Blindness","content_ro":"<h3>Spiritual Blindness<\/h3>\n<blockquote><p>Spiritual blindness is a figurative way of defining the lost and hopeless condition of sinful humanity. Such blindness includes willful rejection of God’s revelation in his creation and in Scripture, and an inability to see the truth of the gospel. Moses spoke of Israel’s apostasy as “blindness” (Dt 29:4); Isaiah called it “dim” eyes (see Is 6:10, <span>nasb<\/span>). Jesus charged the Pharisees with unbelief that made them “blind guides of the blind” (Mt 15:14; 23:16). Spiritual blindness is related to “hardness of heart” (Mk 8:17-18; Eph 4:17-18) and is understood as the judgment of God both upon unbelievers (Rom 1:20-21) and upon Israel (Is 29:10; Rom 11:7-8). According to Paul, it is also the work of Satan, who “has blinded the minds of those who don’t believe” (2 Cor 4:4). Healing from spiritual blindness is a special gift of God’s grace through the “new birth” (Jn 3:3) and by seeing “the glorious light of the Good News” (2 Cor 4:4, <span>nlt<\/span>).<\/p><\/blockquote>","content_en":"<h3>Spiritual Blindness<\/h3>\n<blockquote><p>Spiritual blindness is a figurative way of defining the lost and hopeless condition of sinful humanity. Such blindness includes willful rejection of God’s revelation in his creation and in Scripture, and an inability to see the truth of the gospel. Moses spoke of Israel’s apostasy as “blindness” (Dt 29:4); Isaiah called it “dim” eyes (see Is 6:10, <span>nasb<\/span>). Jesus charged the Pharisees with unbelief that made them “blind guides of the blind” (Mt 15:14; 23:16). Spiritual blindness is related to “hardness of heart” (Mk 8:17-18; Eph 4:17-18) and is understood as the judgment of God both upon unbelievers (Rom 1:20-21) and upon Israel (Is 29:10; Rom 11:7-8). According to Paul, it is also the work of Satan, who “has blinded the minds of those who don’t believe” (2 Cor 4:4). Healing from spiritual blindness is a special gift of God’s grace through the “new birth” (Jn 3:3) and by seeing “the glorious light of the Good News” (2 Cor 4:4, <span>nlt<\/span>).<\/p><\/blockquote>","summary_ro":"Spiritual Blindness Spiritual blindness is a figurative way of defining the lost and hopeless condition of sinful humanity. Such blindness includes willful rejection of God’s revelation in his creation and in Scripture, and an inability to see the truth of the gospel. Moses spoke of Israel’s apostasy as “blindness” (Dt 29:4); Isaiah called it “dim” eyes (see Is 6:10, nasb). Jesus charged the Pharisees with unbelief that made them “blind guides of the blind” (Mt 15:14; 23:16). Spiritual blindn...","summary_en":"Spiritual Blindness Spiritual blindness is a figurative way of defining the lost and hopeless condition of sinful humanity. Such blindness includes willful rejection of God’s revelation in his creation and in Scripture, and an inability to see the truth of the gospel. Moses spoke of Israel’s apostasy as “blindness” (Dt 29:4); Isaiah called it “dim” eyes (see Is 6:10, nasb). Jesus charged the Pharisees with unbelief that made them “blind guides of the blind” (Mt 15:14; 23:16). Spiritual blindn...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51458,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:10","title_en":"Study Note: Isaia 29:10","content_ro":"<p><strong>29:10<\/strong> <em>a spirit of deep sleep:<\/em> The people’s folly was reinforced by God’s judgment on them (cp. Rom 1:24-32; 11:8); they had no perception of reality. • <em>Prophets<\/em> were also sometimes called <em>visionaries<\/em>. Neither the people nor their prophets would understand what God was doing (Isa 6:9-10).<\/p>","content_en":"<p><strong>29:10<\/strong> <em>a spirit of deep sleep:<\/em> The people’s folly was reinforced by God’s judgment on them (cp. Rom 1:24-32; 11:8); they had no perception of reality. • <em>Prophets<\/em> were also sometimes called <em>visionaries<\/em>. Neither the people nor their prophets would understand what God was doing (Isa 6:9-10).<\/p>","summary_ro":"29:10 a spirit of deep sleep: The people’s folly was reinforced by God’s judgment on them (cp. Rom 1:24-32; 11:8); they had no perception of reality. • Prophets were also sometimes called visionaries. Neither the people nor their prophets would understand what God was doing (Isa 6:9-10).","summary_en":"29:10 a spirit of deep sleep: The people’s folly was reinforced by God’s judgment on them (cp. Rom 1:24-32; 11:8); they had no perception of reality. • Prophets were also sometimes called visionaries. Neither the people nor their prophets would understand what God was doing (Isa 6:9-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79084,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:10","title_en":"Study Note: Isaia 29:10","content_ro":"<p><strong>29:10<\/strong> <em>a spirit of deep sleep:<\/em> The people’s folly was reinforced by God’s judgment on them (cp. Rom 1:24-32; 11:8); they had no perception of reality. • <em>Prophets<\/em> were also sometimes called <em>visionaries<\/em>. Neither the people nor their prophets would understand what God was doing (Isa 6:9-10).<\/p>","content_en":"<p><strong>29:10<\/strong> <em>a spirit of deep sleep:<\/em> The people’s folly was reinforced by God’s judgment on them (cp. Rom 1:24-32; 11:8); they had no perception of reality. • <em>Prophets<\/em> were also sometimes called <em>visionaries<\/em>. Neither the people nor their prophets would understand what God was doing (Isa 6:9-10).<\/p>","summary_ro":"29:10 a spirit of deep sleep: The people’s folly was reinforced by God’s judgment on them (cp. Rom 1:24-32; 11:8); they had no perception of reality. • Prophets were also sometimes called visionaries. Neither the people nor their prophets would understand what God was doing (Isa 6:9-10).","summary_en":"29:10 a spirit of deep sleep: The people’s folly was reinforced by God’s judgment on them (cp. Rom 1:24-32; 11:8); they had no perception of reality. • Prophets were also sometimes called visionaries. Neither the people nor their prophets would understand what God was doing (Isa 6:9-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106710,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:10","title_en":"Study Note: Isaia 29:10","content_ro":"<p><strong>29:10<\/strong> <em>a spirit of deep sleep:<\/em> The people’s folly was reinforced by God’s judgment on them (cp. Rom 1:24-32; 11:8); they had no perception of reality. • <em>Prophets<\/em> were also sometimes called <em>visionaries<\/em>. Neither the people nor their prophets would understand what God was doing (Isa 6:9-10).<\/p>","content_en":"<p><strong>29:10<\/strong> <em>a spirit of deep sleep:<\/em> The people’s folly was reinforced by God’s judgment on them (cp. Rom 1:24-32; 11:8); they had no perception of reality. • <em>Prophets<\/em> were also sometimes called <em>visionaries<\/em>. Neither the people nor their prophets would understand what God was doing (Isa 6:9-10).<\/p>","summary_ro":"29:10 a spirit of deep sleep: The people’s folly was reinforced by God’s judgment on them (cp. Rom 1:24-32; 11:8); they had no perception of reality. • Prophets were also sometimes called visionaries. Neither the people nor their prophets would understand what God was doing (Isa 6:9-10).","summary_en":"29:10 a spirit of deep sleep: The people’s folly was reinforced by God’s judgment on them (cp. Rom 1:24-32; 11:8); they had no perception of reality. • Prophets were also sometimes called visionaries. Neither the people nor their prophets would understand what God was doing (Isa 6:9-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134336,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:10","title_en":"Study Note: Isaia 29:10","content_ro":"<p><strong>29:10<\/strong> <em>a spirit of deep sleep:<\/em> The people’s folly was reinforced by God’s judgment on them (cp. Rom 1:24-32; 11:8); they had no perception of reality. • <em>Prophets<\/em> were also sometimes called <em>visionaries<\/em>. Neither the people nor their prophets would understand what God was doing (Isa 6:9-10).<\/p>","content_en":"<p><strong>29:10<\/strong> <em>a spirit of deep sleep:<\/em> The people’s folly was reinforced by God’s judgment on them (cp. Rom 1:24-32; 11:8); they had no perception of reality. • <em>Prophets<\/em> were also sometimes called <em>visionaries<\/em>. Neither the people nor their prophets would understand what God was doing (Isa 6:9-10).<\/p>","summary_ro":"29:10 a spirit of deep sleep: The people’s folly was reinforced by God’s judgment on them (cp. Rom 1:24-32; 11:8); they had no perception of reality. • Prophets were also sometimes called visionaries. Neither the people nor their prophets would understand what God was doing (Isa 6:9-10).","summary_en":"29:10 a spirit of deep sleep: The people’s folly was reinforced by God’s judgment on them (cp. Rom 1:24-32; 11:8); they had no perception of reality. • Prophets were also sometimes called visionaries. Neither the people nor their prophets would understand what God was doing (Isa 6:9-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":41873,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaiah","title_en":"Isaiah","content_ro":"<h3>Isaiah<\/h3>\n<p>Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their sons were Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3).<\/p>\n<p>Isaiah opposed social and political evil at all levels. He censured fortune-tellers. He rebuked kings for their willfulness and indifference. He denounced wealthy, influential people who ignored their responsibilities. And he exhorted everyone to obey God’s covenant. Isaiah opposed Canaanite idolatry and insincere religious observances (1:10-17; 29:13), proclaiming judgment and declaring that only a righteous remnant would survive (6:11-13). He foretold the coming Messiah, the peaceful prince of God’s kingdom (9:6-7; 11:1-11) who was also an obedient, suffering servant (53:3-12). The book of Isaiah has more overtones of the New Testament than any other Old Testament book and is frequently cited by New Testament authors.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:1–20:19; 2 Chr 26:22; 32:20, 32; Isa 1:1–66:24; Matt 3:3; 4:14-16; 8:17; 12:17-21; 13:14-15; 15:7-9; Mark 1:2-3; 7:6-7; Luke 3:4-6; 4:17-19; John 1:23; 12:38-41; Acts 8:28-34; 28:25-27; Rom 9:27-29; 10:15-16, 20-21; 15:12; Gal 4:27<\/p>","content_en":"<h3>Isaiah<\/h3>\n<p>Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their sons were Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3).<\/p>\n<p>Isaiah opposed social and political evil at all levels. He censured fortune-tellers. He rebuked kings for their willfulness and indifference. He denounced wealthy, influential people who ignored their responsibilities. And he exhorted everyone to obey God’s covenant. Isaiah opposed Canaanite idolatry and insincere religious observances (1:10-17; 29:13), proclaiming judgment and declaring that only a righteous remnant would survive (6:11-13). He foretold the coming Messiah, the peaceful prince of God’s kingdom (9:6-7; 11:1-11) who was also an obedient, suffering servant (53:3-12). The book of Isaiah has more overtones of the New Testament than any other Old Testament book and is frequently cited by New Testament authors.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:1–20:19; 2 Chr 26:22; 32:20, 32; Isa 1:1–66:24; Matt 3:3; 4:14-16; 8:17; 12:17-21; 13:14-15; 15:7-9; Mark 1:2-3; 7:6-7; Luke 3:4-6; 4:17-19; John 1:23; 12:38-41; Acts 8:28-34; 28:25-27; Rom 9:27-29; 10:15-16, 20-21; 15:12; Gal 4:27<\/p>","summary_ro":"Isaiah Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their ...","summary_en":"Isaiah Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69499,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaiah","title_en":"Isaiah","content_ro":"<h3>Isaiah<\/h3>\n<p>Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their sons were Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3).<\/p>\n<p>Isaiah opposed social and political evil at all levels. He censured fortune-tellers. He rebuked kings for their willfulness and indifference. He denounced wealthy, influential people who ignored their responsibilities. And he exhorted everyone to obey God’s covenant. Isaiah opposed Canaanite idolatry and insincere religious observances (1:10-17; 29:13), proclaiming judgment and declaring that only a righteous remnant would survive (6:11-13). He foretold the coming Messiah, the peaceful prince of God’s kingdom (9:6-7; 11:1-11) who was also an obedient, suffering servant (53:3-12). The book of Isaiah has more overtones of the New Testament than any other Old Testament book and is frequently cited by New Testament authors.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:1–20:19; 2 Chr 26:22; 32:20, 32; Isa 1:1–66:24; Matt 3:3; 4:14-16; 8:17; 12:17-21; 13:14-15; 15:7-9; Mark 1:2-3; 7:6-7; Luke 3:4-6; 4:17-19; John 1:23; 12:38-41; Acts 8:28-34; 28:25-27; Rom 9:27-29; 10:15-16, 20-21; 15:12; Gal 4:27<\/p>","content_en":"<h3>Isaiah<\/h3>\n<p>Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their sons were Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3).<\/p>\n<p>Isaiah opposed social and political evil at all levels. He censured fortune-tellers. He rebuked kings for their willfulness and indifference. He denounced wealthy, influential people who ignored their responsibilities. And he exhorted everyone to obey God’s covenant. Isaiah opposed Canaanite idolatry and insincere religious observances (1:10-17; 29:13), proclaiming judgment and declaring that only a righteous remnant would survive (6:11-13). He foretold the coming Messiah, the peaceful prince of God’s kingdom (9:6-7; 11:1-11) who was also an obedient, suffering servant (53:3-12). The book of Isaiah has more overtones of the New Testament than any other Old Testament book and is frequently cited by New Testament authors.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:1–20:19; 2 Chr 26:22; 32:20, 32; Isa 1:1–66:24; Matt 3:3; 4:14-16; 8:17; 12:17-21; 13:14-15; 15:7-9; Mark 1:2-3; 7:6-7; Luke 3:4-6; 4:17-19; John 1:23; 12:38-41; Acts 8:28-34; 28:25-27; Rom 9:27-29; 10:15-16, 20-21; 15:12; Gal 4:27<\/p>","summary_ro":"Isaiah Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their ...","summary_en":"Isaiah Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97125,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaiah","title_en":"Isaiah","content_ro":"<h3>Isaiah<\/h3>\n<p>Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their sons were Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3).<\/p>\n<p>Isaiah opposed social and political evil at all levels. He censured fortune-tellers. He rebuked kings for their willfulness and indifference. He denounced wealthy, influential people who ignored their responsibilities. And he exhorted everyone to obey God’s covenant. Isaiah opposed Canaanite idolatry and insincere religious observances (1:10-17; 29:13), proclaiming judgment and declaring that only a righteous remnant would survive (6:11-13). He foretold the coming Messiah, the peaceful prince of God’s kingdom (9:6-7; 11:1-11) who was also an obedient, suffering servant (53:3-12). The book of Isaiah has more overtones of the New Testament than any other Old Testament book and is frequently cited by New Testament authors.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:1–20:19; 2 Chr 26:22; 32:20, 32; Isa 1:1–66:24; Matt 3:3; 4:14-16; 8:17; 12:17-21; 13:14-15; 15:7-9; Mark 1:2-3; 7:6-7; Luke 3:4-6; 4:17-19; John 1:23; 12:38-41; Acts 8:28-34; 28:25-27; Rom 9:27-29; 10:15-16, 20-21; 15:12; Gal 4:27<\/p>","content_en":"<h3>Isaiah<\/h3>\n<p>Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their sons were Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3).<\/p>\n<p>Isaiah opposed social and political evil at all levels. He censured fortune-tellers. He rebuked kings for their willfulness and indifference. He denounced wealthy, influential people who ignored their responsibilities. And he exhorted everyone to obey God’s covenant. Isaiah opposed Canaanite idolatry and insincere religious observances (1:10-17; 29:13), proclaiming judgment and declaring that only a righteous remnant would survive (6:11-13). He foretold the coming Messiah, the peaceful prince of God’s kingdom (9:6-7; 11:1-11) who was also an obedient, suffering servant (53:3-12). The book of Isaiah has more overtones of the New Testament than any other Old Testament book and is frequently cited by New Testament authors.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:1–20:19; 2 Chr 26:22; 32:20, 32; Isa 1:1–66:24; Matt 3:3; 4:14-16; 8:17; 12:17-21; 13:14-15; 15:7-9; Mark 1:2-3; 7:6-7; Luke 3:4-6; 4:17-19; John 1:23; 12:38-41; Acts 8:28-34; 28:25-27; Rom 9:27-29; 10:15-16, 20-21; 15:12; Gal 4:27<\/p>","summary_ro":"Isaiah Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their ...","summary_en":"Isaiah Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124751,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaiah","title_en":"Isaiah","content_ro":"<h3>Isaiah<\/h3>\n<p>Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their sons were Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3).<\/p>\n<p>Isaiah opposed social and political evil at all levels. He censured fortune-tellers. He rebuked kings for their willfulness and indifference. He denounced wealthy, influential people who ignored their responsibilities. And he exhorted everyone to obey God’s covenant. Isaiah opposed Canaanite idolatry and insincere religious observances (1:10-17; 29:13), proclaiming judgment and declaring that only a righteous remnant would survive (6:11-13). He foretold the coming Messiah, the peaceful prince of God’s kingdom (9:6-7; 11:1-11) who was also an obedient, suffering servant (53:3-12). The book of Isaiah has more overtones of the New Testament than any other Old Testament book and is frequently cited by New Testament authors.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:1–20:19; 2 Chr 26:22; 32:20, 32; Isa 1:1–66:24; Matt 3:3; 4:14-16; 8:17; 12:17-21; 13:14-15; 15:7-9; Mark 1:2-3; 7:6-7; Luke 3:4-6; 4:17-19; John 1:23; 12:38-41; Acts 8:28-34; 28:25-27; Rom 9:27-29; 10:15-16, 20-21; 15:12; Gal 4:27<\/p>","content_en":"<h3>Isaiah<\/h3>\n<p>Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their sons were Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3).<\/p>\n<p>Isaiah opposed social and political evil at all levels. He censured fortune-tellers. He rebuked kings for their willfulness and indifference. He denounced wealthy, influential people who ignored their responsibilities. And he exhorted everyone to obey God’s covenant. Isaiah opposed Canaanite idolatry and insincere religious observances (1:10-17; 29:13), proclaiming judgment and declaring that only a righteous remnant would survive (6:11-13). He foretold the coming Messiah, the peaceful prince of God’s kingdom (9:6-7; 11:1-11) who was also an obedient, suffering servant (53:3-12). The book of Isaiah has more overtones of the New Testament than any other Old Testament book and is frequently cited by New Testament authors.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:1–20:19; 2 Chr 26:22; 32:20, 32; Isa 1:1–66:24; Matt 3:3; 4:14-16; 8:17; 12:17-21; 13:14-15; 15:7-9; Mark 1:2-3; 7:6-7; Luke 3:4-6; 4:17-19; John 1:23; 12:38-41; Acts 8:28-34; 28:25-27; Rom 9:27-29; 10:15-16, 20-21; 15:12; Gal 4:27<\/p>","summary_ro":"Isaiah Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their ...","summary_en":"Isaiah Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17725,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Isaiah (Person)","title_en":"Isaiah (Person)","content_ro":"<h3>ISAIAH (P<span>erson<\/span>)<\/h3>\n<p>Eighth-century <span>BC<\/span> prophet during the reigns of the Judean kings Uzziah, Jotham, Ahaz, and Hezekiah; author of the biblical book of Isaiah. Isaiah was the son of Amoz (Is 1:1) and may have been a relative of King Amaziah. Growing up in Jerusalem, Isaiah received the best education the capital could supply. He was also deeply knowledgeable about people, and he became the political and religious counselor of the nation. He had easy access to the monarchs and seems to have been the historiographer at the Judean court for several reigns (2 Chr 26:22; 32:32).<\/p>\n<p>Isaiah’s wife is referred to as a prophetess (Is 8:3) and they had at least two sons, Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3). Isaiah’s customary attire was a prophet’s clothing, that is, sandals and a garment of goat’s hair or sackcloth. At one point during his ministry, the Lord commanded Isaiah to go naked and barefoot for a period of three years, (wearing only a loincloth) (20:2-6). This must have been humiliating in a society that measured status by meticulous dress codes.<\/p>\n<p>Isaiah worked to reform social and political wrongs. Even the highest members of society did not escape his censure. He berated soothsayers and denounced wealthy, influential people who ignored the responsibilities of their position. He exhorted the masses to be obedient rather than indifferent to God’s covenant. He rebuked kings for their willfulness and lack of concern.<\/p>\n<p>Isaiah’s writings express a deep awareness of God’s majesty and holiness. The prophet denounced not only Canaanite idolatry but also the religious observances of his own people that were external ceremonies only and lacking sincerity (1:10-17; 29:13). He preached impending judgment on the idolatrous Judeans, declaring that only a righteous remnant would survive (6:13).<\/p>\n<p>Isaiah foretold the coming of the Messiah, the “peaceful prince,” and the ruler of God’s kingdom (11:1-11; cf. 9:6-7). He also depicted this Messiah as a suffering, obedient servant (53:3-12). Isaiah was preeminent among the prophets for the variety and grandeur of his imagery. His imagination produced forceful, brilliant figures of speech.<\/p>\n<p>Isaiah prophesied during the last three decades of the northern kingdom of Israel but because he lived in Jerusalem, in Judah, he made little direct reference to Israel. However, when that kingdom fell, Judah lay open to conquest by Assyria. Isaiah advised King Ahaz to avoid foreign entanglements and depend on God to protect his people. Ignoring that advice, Ahaz made an alliance with Assyria.<\/p>\n<p>It was Hezekiah, Ahaz’s pious son, who sought to remove Judah from this dangerous situation. When the Assyrians under Sennacherib approached Jerusalem, Isaiah inspired Hezekiah and the Judeans to rely on the Lord for the city’s defense, and “the angel of the Lord” destroyed Sennacherib’s army (37:36-38), securing a short period of peace for Hezekiah and the Judeans.<\/p>\n<p>Hebrew prophecy reached its pinnacle with Isaiah, who was greatly esteemed in both OT and NT times. One indication of that esteem is the collection of apocryphal literature associated with his name.<\/p>\n<p><em>See also<\/em> Isaiah, Book of; Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>ISAIAH (P<span>erson<\/span>)<\/h3>\n<p>Eighth-century <span>BC<\/span> prophet during the reigns of the Judean kings Uzziah, Jotham, Ahaz, and Hezekiah; author of the biblical book of Isaiah. Isaiah was the son of Amoz (Is 1:1) and may have been a relative of King Amaziah. Growing up in Jerusalem, Isaiah received the best education the capital could supply. He was also deeply knowledgeable about people, and he became the political and religious counselor of the nation. He had easy access to the monarchs and seems to have been the historiographer at the Judean court for several reigns (2 Chr 26:22; 32:32).<\/p>\n<p>Isaiah’s wife is referred to as a prophetess (Is 8:3) and they had at least two sons, Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3). Isaiah’s customary attire was a prophet’s clothing, that is, sandals and a garment of goat’s hair or sackcloth. At one point during his ministry, the Lord commanded Isaiah to go naked and barefoot for a period of three years, (wearing only a loincloth) (20:2-6). This must have been humiliating in a society that measured status by meticulous dress codes.<\/p>\n<p>Isaiah worked to reform social and political wrongs. Even the highest members of society did not escape his censure. He berated soothsayers and denounced wealthy, influential people who ignored the responsibilities of their position. He exhorted the masses to be obedient rather than indifferent to God’s covenant. He rebuked kings for their willfulness and lack of concern.<\/p>\n<p>Isaiah’s writings express a deep awareness of God’s majesty and holiness. The prophet denounced not only Canaanite idolatry but also the religious observances of his own people that were external ceremonies only and lacking sincerity (1:10-17; 29:13). He preached impending judgment on the idolatrous Judeans, declaring that only a righteous remnant would survive (6:13).<\/p>\n<p>Isaiah foretold the coming of the Messiah, the “peaceful prince,” and the ruler of God’s kingdom (11:1-11; cf. 9:6-7). He also depicted this Messiah as a suffering, obedient servant (53:3-12). Isaiah was preeminent among the prophets for the variety and grandeur of his imagery. His imagination produced forceful, brilliant figures of speech.<\/p>\n<p>Isaiah prophesied during the last three decades of the northern kingdom of Israel but because he lived in Jerusalem, in Judah, he made little direct reference to Israel. However, when that kingdom fell, Judah lay open to conquest by Assyria. Isaiah advised King Ahaz to avoid foreign entanglements and depend on God to protect his people. Ignoring that advice, Ahaz made an alliance with Assyria.<\/p>\n<p>It was Hezekiah, Ahaz’s pious son, who sought to remove Judah from this dangerous situation. When the Assyrians under Sennacherib approached Jerusalem, Isaiah inspired Hezekiah and the Judeans to rely on the Lord for the city’s defense, and “the angel of the Lord” destroyed Sennacherib’s army (37:36-38), securing a short period of peace for Hezekiah and the Judeans.<\/p>\n<p>Hebrew prophecy reached its pinnacle with Isaiah, who was greatly esteemed in both OT and NT times. One indication of that esteem is the collection of apocryphal literature associated with his name.<\/p>\n<p><em>See also<\/em> Isaiah, Book of; Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"ISAIAH (Person) Eighth-century BC prophet during the reigns of the Judean kings Uzziah, Jotham, Ahaz, and Hezekiah; author of the biblical book of Isaiah. Isaiah was the son of Amoz (Is 1:1) and may have been a relative of King Amaziah. Growing up in Jerusalem, Isaiah received the best education the capital could supply. He was also deeply knowledgeable about people, and he became the political and religious counselor of the nation. He had easy access to the monarchs and seems to have been th...","summary_en":"ISAIAH (Person) Eighth-century BC prophet during the reigns of the Judean kings Uzziah, Jotham, Ahaz, and Hezekiah; author of the biblical book of Isaiah. Isaiah was the son of Amoz (Is 1:1) and may have been a relative of King Amaziah. Growing up in Jerusalem, Isaiah received the best education the capital could supply. He was also deeply knowledgeable about people, and he became the political and religious counselor of the nation. He had easy access to the monarchs and seems to have been th...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51459,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:13","title_en":"Study Note: Isaia 29:13","content_ro":"<p><strong>29:13<\/strong> <em>These people<\/em> used pious-sounding language in their prayers and talk (see Matt 15:8; Mark 7:6-7), but they did not truly <em>honor<\/em> God. • In <em>their hearts,<\/em> they were not committed to the Lord at all. • In <em>their worship,<\/em> they followed <em>man-made rules<\/em> and regulations rather than God’s word.<\/p>","content_en":"<p><strong>29:13<\/strong> <em>These people<\/em> used pious-sounding language in their prayers and talk (see Matt 15:8; Mark 7:6-7), but they did not truly <em>honor<\/em> God. • In <em>their hearts,<\/em> they were not committed to the Lord at all. • In <em>their worship,<\/em> they followed <em>man-made rules<\/em> and regulations rather than God’s word.<\/p>","summary_ro":"29:13 These people used pious-sounding language in their prayers and talk (see Matt 15:8; Mark 7:6-7), but they did not truly honor God. • In their hearts, they were not committed to the Lord at all. • In their worship, they followed man-made rules and regulations rather than God’s word.","summary_en":"29:13 These people used pious-sounding language in their prayers and talk (see Matt 15:8; Mark 7:6-7), but they did not truly honor God. • In their hearts, they were not committed to the Lord at all. • In their worship, they followed man-made rules and regulations rather than God’s word.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79085,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:13","title_en":"Study Note: Isaia 29:13","content_ro":"<p><strong>29:13<\/strong> <em>These people<\/em> used pious-sounding language in their prayers and talk (see Matt 15:8; Mark 7:6-7), but they did not truly <em>honor<\/em> God. • In <em>their hearts,<\/em> they were not committed to the Lord at all. • In <em>their worship,<\/em> they followed <em>man-made rules<\/em> and regulations rather than God’s word.<\/p>","content_en":"<p><strong>29:13<\/strong> <em>These people<\/em> used pious-sounding language in their prayers and talk (see Matt 15:8; Mark 7:6-7), but they did not truly <em>honor<\/em> God. • In <em>their hearts,<\/em> they were not committed to the Lord at all. • In <em>their worship,<\/em> they followed <em>man-made rules<\/em> and regulations rather than God’s word.<\/p>","summary_ro":"29:13 These people used pious-sounding language in their prayers and talk (see Matt 15:8; Mark 7:6-7), but they did not truly honor God. • In their hearts, they were not committed to the Lord at all. • In their worship, they followed man-made rules and regulations rather than God’s word.","summary_en":"29:13 These people used pious-sounding language in their prayers and talk (see Matt 15:8; Mark 7:6-7), but they did not truly honor God. • In their hearts, they were not committed to the Lord at all. • In their worship, they followed man-made rules and regulations rather than God’s word.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106711,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:13","title_en":"Study Note: Isaia 29:13","content_ro":"<p><strong>29:13<\/strong> <em>These people<\/em> used pious-sounding language in their prayers and talk (see Matt 15:8; Mark 7:6-7), but they did not truly <em>honor<\/em> God. • In <em>their hearts,<\/em> they were not committed to the Lord at all. • In <em>their worship,<\/em> they followed <em>man-made rules<\/em> and regulations rather than God’s word.<\/p>","content_en":"<p><strong>29:13<\/strong> <em>These people<\/em> used pious-sounding language in their prayers and talk (see Matt 15:8; Mark 7:6-7), but they did not truly <em>honor<\/em> God. • In <em>their hearts,<\/em> they were not committed to the Lord at all. • In <em>their worship,<\/em> they followed <em>man-made rules<\/em> and regulations rather than God’s word.<\/p>","summary_ro":"29:13 These people used pious-sounding language in their prayers and talk (see Matt 15:8; Mark 7:6-7), but they did not truly honor God. • In their hearts, they were not committed to the Lord at all. • In their worship, they followed man-made rules and regulations rather than God’s word.","summary_en":"29:13 These people used pious-sounding language in their prayers and talk (see Matt 15:8; Mark 7:6-7), but they did not truly honor God. • In their hearts, they were not committed to the Lord at all. • In their worship, they followed man-made rules and regulations rather than God’s word.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134337,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:13","title_en":"Study Note: Isaia 29:13","content_ro":"<p><strong>29:13<\/strong> <em>These people<\/em> used pious-sounding language in their prayers and talk (see Matt 15:8; Mark 7:6-7), but they did not truly <em>honor<\/em> God. • In <em>their hearts,<\/em> they were not committed to the Lord at all. • In <em>their worship,<\/em> they followed <em>man-made rules<\/em> and regulations rather than God’s word.<\/p>","content_en":"<p><strong>29:13<\/strong> <em>These people<\/em> used pious-sounding language in their prayers and talk (see Matt 15:8; Mark 7:6-7), but they did not truly <em>honor<\/em> God. • In <em>their hearts,<\/em> they were not committed to the Lord at all. • In <em>their worship,<\/em> they followed <em>man-made rules<\/em> and regulations rather than God’s word.<\/p>","summary_ro":"29:13 These people used pious-sounding language in their prayers and talk (see Matt 15:8; Mark 7:6-7), but they did not truly honor God. • In their hearts, they were not committed to the Lord at all. • In their worship, they followed man-made rules and regulations rather than God’s word.","summary_en":"29:13 These people used pious-sounding language in their prayers and talk (see Matt 15:8; Mark 7:6-7), but they did not truly honor God. • In their hearts, they were not committed to the Lord at all. • In their worship, they followed man-made rules and regulations rather than God’s word.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63749,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Religious Hypocrisy","title_en":"Religious Hypocrisy","content_ro":"<h3>Religious Hypocrisy<\/h3>\n<p>Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God.<\/p>\n<p>Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed them! But the people’s worship was not from the heart, and it was not accompanied by the personal holiness and social justice that God requires (see, e.g., Lev 19:13-17). The people of Judah had fallen into the trap of religious hypocrisy.<\/p>\n<p>Many years after Isaiah, Jesus confronted this kind of hypocrisy in the Pharisees. He challenged them to be better doers of God’s <em>whole<\/em> revelation rather than just the parts that brought them acclaim (Matt 23:1-36, especially Matt 23:23). The apostles Paul and James also distinguished between mere religiosity and true spirituality (1 Cor 3:1-23; Jas 1:21–2:13). Jesus’ rebuke of the Pharisees also serves as a warning to us: We are not to be like them (see Matt 6:1-18; 1 Pet 2:1). Instead, Jesus calls us to be authentic before God and with others, to obey his entire word, and to go beyond mere formalities and appearances in our devotion to God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 50:16-23; Prov 15:8; 26:23; Isa 1:11-15; 29:13-15; 58:2-7; Jer 7:4-10; 12:2; Ezek 33:30-31; Hos 8:13; Amos 5:21-24; Mic 3:11; Zech 7:5-6; Mal 2:13-14; Matt 6:1-18; 23:1-36; Titus 1:15-16; Jas 1:21-27; 1 Pet 2:1; 1 Jn 2:4, 9; 4:20<\/p>","content_en":"<h3>Religious Hypocrisy<\/h3>\n<p>Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God.<\/p>\n<p>Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed them! But the people’s worship was not from the heart, and it was not accompanied by the personal holiness and social justice that God requires (see, e.g., Lev 19:13-17). The people of Judah had fallen into the trap of religious hypocrisy.<\/p>\n<p>Many years after Isaiah, Jesus confronted this kind of hypocrisy in the Pharisees. He challenged them to be better doers of God’s <em>whole<\/em> revelation rather than just the parts that brought them acclaim (Matt 23:1-36, especially Matt 23:23). The apostles Paul and James also distinguished between mere religiosity and true spirituality (1 Cor 3:1-23; Jas 1:21–2:13). Jesus’ rebuke of the Pharisees also serves as a warning to us: We are not to be like them (see Matt 6:1-18; 1 Pet 2:1). Instead, Jesus calls us to be authentic before God and with others, to obey his entire word, and to go beyond mere formalities and appearances in our devotion to God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 50:16-23; Prov 15:8; 26:23; Isa 1:11-15; 29:13-15; 58:2-7; Jer 7:4-10; 12:2; Ezek 33:30-31; Hos 8:13; Amos 5:21-24; Mic 3:11; Zech 7:5-6; Mal 2:13-14; Matt 6:1-18; 23:1-36; Titus 1:15-16; Jas 1:21-27; 1 Pet 2:1; 1 Jn 2:4, 9; 4:20<\/p>","summary_ro":"Religious Hypocrisy Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God. Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed th...","summary_en":"Religious Hypocrisy Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God. Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91375,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Religious Hypocrisy","title_en":"Religious Hypocrisy","content_ro":"<h3>Religious Hypocrisy<\/h3>\n<p>Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God.<\/p>\n<p>Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed them! But the people’s worship was not from the heart, and it was not accompanied by the personal holiness and social justice that God requires (see, e.g., Lev 19:13-17). The people of Judah had fallen into the trap of religious hypocrisy.<\/p>\n<p>Many years after Isaiah, Jesus confronted this kind of hypocrisy in the Pharisees. He challenged them to be better doers of God’s <em>whole<\/em> revelation rather than just the parts that brought them acclaim (Matt 23:1-36, especially Matt 23:23). The apostles Paul and James also distinguished between mere religiosity and true spirituality (1 Cor 3:1-23; Jas 1:21–2:13). Jesus’ rebuke of the Pharisees also serves as a warning to us: We are not to be like them (see Matt 6:1-18; 1 Pet 2:1). Instead, Jesus calls us to be authentic before God and with others, to obey his entire word, and to go beyond mere formalities and appearances in our devotion to God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 50:16-23; Prov 15:8; 26:23; Isa 1:11-15; 29:13-15; 58:2-7; Jer 7:4-10; 12:2; Ezek 33:30-31; Hos 8:13; Amos 5:21-24; Mic 3:11; Zech 7:5-6; Mal 2:13-14; Matt 6:1-18; 23:1-36; Titus 1:15-16; Jas 1:21-27; 1 Pet 2:1; 1 Jn 2:4, 9; 4:20<\/p>","content_en":"<h3>Religious Hypocrisy<\/h3>\n<p>Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God.<\/p>\n<p>Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed them! But the people’s worship was not from the heart, and it was not accompanied by the personal holiness and social justice that God requires (see, e.g., Lev 19:13-17). The people of Judah had fallen into the trap of religious hypocrisy.<\/p>\n<p>Many years after Isaiah, Jesus confronted this kind of hypocrisy in the Pharisees. He challenged them to be better doers of God’s <em>whole<\/em> revelation rather than just the parts that brought them acclaim (Matt 23:1-36, especially Matt 23:23). The apostles Paul and James also distinguished between mere religiosity and true spirituality (1 Cor 3:1-23; Jas 1:21–2:13). Jesus’ rebuke of the Pharisees also serves as a warning to us: We are not to be like them (see Matt 6:1-18; 1 Pet 2:1). Instead, Jesus calls us to be authentic before God and with others, to obey his entire word, and to go beyond mere formalities and appearances in our devotion to God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 50:16-23; Prov 15:8; 26:23; Isa 1:11-15; 29:13-15; 58:2-7; Jer 7:4-10; 12:2; Ezek 33:30-31; Hos 8:13; Amos 5:21-24; Mic 3:11; Zech 7:5-6; Mal 2:13-14; Matt 6:1-18; 23:1-36; Titus 1:15-16; Jas 1:21-27; 1 Pet 2:1; 1 Jn 2:4, 9; 4:20<\/p>","summary_ro":"Religious Hypocrisy Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God. Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed th...","summary_en":"Religious Hypocrisy Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God. Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119001,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Religious Hypocrisy","title_en":"Religious Hypocrisy","content_ro":"<h3>Religious Hypocrisy<\/h3>\n<p>Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God.<\/p>\n<p>Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed them! But the people’s worship was not from the heart, and it was not accompanied by the personal holiness and social justice that God requires (see, e.g., Lev 19:13-17). The people of Judah had fallen into the trap of religious hypocrisy.<\/p>\n<p>Many years after Isaiah, Jesus confronted this kind of hypocrisy in the Pharisees. He challenged them to be better doers of God’s <em>whole<\/em> revelation rather than just the parts that brought them acclaim (Matt 23:1-36, especially Matt 23:23). The apostles Paul and James also distinguished between mere religiosity and true spirituality (1 Cor 3:1-23; Jas 1:21–2:13). Jesus’ rebuke of the Pharisees also serves as a warning to us: We are not to be like them (see Matt 6:1-18; 1 Pet 2:1). Instead, Jesus calls us to be authentic before God and with others, to obey his entire word, and to go beyond mere formalities and appearances in our devotion to God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 50:16-23; Prov 15:8; 26:23; Isa 1:11-15; 29:13-15; 58:2-7; Jer 7:4-10; 12:2; Ezek 33:30-31; Hos 8:13; Amos 5:21-24; Mic 3:11; Zech 7:5-6; Mal 2:13-14; Matt 6:1-18; 23:1-36; Titus 1:15-16; Jas 1:21-27; 1 Pet 2:1; 1 Jn 2:4, 9; 4:20<\/p>","content_en":"<h3>Religious Hypocrisy<\/h3>\n<p>Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God.<\/p>\n<p>Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed them! But the people’s worship was not from the heart, and it was not accompanied by the personal holiness and social justice that God requires (see, e.g., Lev 19:13-17). The people of Judah had fallen into the trap of religious hypocrisy.<\/p>\n<p>Many years after Isaiah, Jesus confronted this kind of hypocrisy in the Pharisees. He challenged them to be better doers of God’s <em>whole<\/em> revelation rather than just the parts that brought them acclaim (Matt 23:1-36, especially Matt 23:23). The apostles Paul and James also distinguished between mere religiosity and true spirituality (1 Cor 3:1-23; Jas 1:21–2:13). Jesus’ rebuke of the Pharisees also serves as a warning to us: We are not to be like them (see Matt 6:1-18; 1 Pet 2:1). Instead, Jesus calls us to be authentic before God and with others, to obey his entire word, and to go beyond mere formalities and appearances in our devotion to God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 50:16-23; Prov 15:8; 26:23; Isa 1:11-15; 29:13-15; 58:2-7; Jer 7:4-10; 12:2; Ezek 33:30-31; Hos 8:13; Amos 5:21-24; Mic 3:11; Zech 7:5-6; Mal 2:13-14; Matt 6:1-18; 23:1-36; Titus 1:15-16; Jas 1:21-27; 1 Pet 2:1; 1 Jn 2:4, 9; 4:20<\/p>","summary_ro":"Religious Hypocrisy Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God. Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed th...","summary_en":"Religious Hypocrisy Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God. Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146627,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Religious Hypocrisy","title_en":"Religious Hypocrisy","content_ro":"<h3>Religious Hypocrisy<\/h3>\n<p>Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God.<\/p>\n<p>Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed them! But the people’s worship was not from the heart, and it was not accompanied by the personal holiness and social justice that God requires (see, e.g., Lev 19:13-17). The people of Judah had fallen into the trap of religious hypocrisy.<\/p>\n<p>Many years after Isaiah, Jesus confronted this kind of hypocrisy in the Pharisees. He challenged them to be better doers of God’s <em>whole<\/em> revelation rather than just the parts that brought them acclaim (Matt 23:1-36, especially Matt 23:23). The apostles Paul and James also distinguished between mere religiosity and true spirituality (1 Cor 3:1-23; Jas 1:21–2:13). Jesus’ rebuke of the Pharisees also serves as a warning to us: We are not to be like them (see Matt 6:1-18; 1 Pet 2:1). Instead, Jesus calls us to be authentic before God and with others, to obey his entire word, and to go beyond mere formalities and appearances in our devotion to God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 50:16-23; Prov 15:8; 26:23; Isa 1:11-15; 29:13-15; 58:2-7; Jer 7:4-10; 12:2; Ezek 33:30-31; Hos 8:13; Amos 5:21-24; Mic 3:11; Zech 7:5-6; Mal 2:13-14; Matt 6:1-18; 23:1-36; Titus 1:15-16; Jas 1:21-27; 1 Pet 2:1; 1 Jn 2:4, 9; 4:20<\/p>","content_en":"<h3>Religious Hypocrisy<\/h3>\n<p>Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God.<\/p>\n<p>Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed them! But the people’s worship was not from the heart, and it was not accompanied by the personal holiness and social justice that God requires (see, e.g., Lev 19:13-17). The people of Judah had fallen into the trap of religious hypocrisy.<\/p>\n<p>Many years after Isaiah, Jesus confronted this kind of hypocrisy in the Pharisees. He challenged them to be better doers of God’s <em>whole<\/em> revelation rather than just the parts that brought them acclaim (Matt 23:1-36, especially Matt 23:23). The apostles Paul and James also distinguished between mere religiosity and true spirituality (1 Cor 3:1-23; Jas 1:21–2:13). Jesus’ rebuke of the Pharisees also serves as a warning to us: We are not to be like them (see Matt 6:1-18; 1 Pet 2:1). Instead, Jesus calls us to be authentic before God and with others, to obey his entire word, and to go beyond mere formalities and appearances in our devotion to God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 50:16-23; Prov 15:8; 26:23; Isa 1:11-15; 29:13-15; 58:2-7; Jer 7:4-10; 12:2; Ezek 33:30-31; Hos 8:13; Amos 5:21-24; Mic 3:11; Zech 7:5-6; Mal 2:13-14; Matt 6:1-18; 23:1-36; Titus 1:15-16; Jas 1:21-27; 1 Pet 2:1; 1 Jn 2:4, 9; 4:20<\/p>","summary_ro":"Religious Hypocrisy Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God. Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed th...","summary_en":"Religious Hypocrisy Religious hypocrisy can result from selective obedience, from lip service to God’s law without a change of heart and life to back it up. People who parade their piety for others to see often have little desire to truly obey God. Isaiah preached to what seemed to be a very religious people. They fasted, said prayers, celebrated holy days, and brought their sacrifices to Jerusalem. Yet God rejected these practices. Why? These acts had value—the Lord himself had prescribed th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":38484,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Wisdom","title_en":"Wisdom","content_ro":"<h3>WISDOM<\/h3>\n<p>The ability to direct one’s mind toward a full understanding of human life and toward its moral fulfillment. Wisdom is thus a special capacity, necessary for full human living; it can be acquired through education and the application of the mind.<\/p>\n<p class=\"h2\" id=\"DivineWisdom\">Divine Wisdom<\/p>\n<p>Although the term “wisdom” is used primarily in the OT with reference to human beings, all wisdom is ultimately rooted and grounded in God. Wisdom forms a central part of the nature of God. In wisdom God created the universe (Prv 3:19) and human beings (Ps 104:24). Thus wisdom, in its positive connotations, is something inherent in God, reflected in creation, and a part of the reason for human existence.<\/p>\n<p>Wisdom in creation is reflected in the form and order that emerged out of primeval chaos. The wisdom of God expressed in the creation of humanity means that human life may also be marked by form and order, and that meaning in life may be found in the created world, which contains marks of divine wisdom. The wisdom of God is creative, purposeful, and good; it is not merely the intellectual activity of God. The potential for human wisdom is rooted in the creation of mankind. Created by divine wisdom, human beings have within them the God-given capacity for wisdom. Thus, it is impossible to understand human wisdom without first grasping its necessary antecedent, divine wisdom.<\/p>\n<p class=\"h2\" id=\"HumanWisdom\">Human Wisdom<\/p>\n<p>The word “wisdom,” with reference to human beings, is used in a variety of different ways in the OT. The word is often used as virtually synonymous with the term “knowledge,” but in its general and secular uses it commonly indicates applied knowledge, skill, or even cunning. Wisdom could be defined as either “superior mental capacity” or “superior skill.” Thus, wisdom is used to describe both the cunning of King Solomon (1 Kgs 2:1-6) and the skill of the craftsman Bezalel (Ex 35:33). But it was also used to describe mental capacities and skills that had a moral component—the capacity to understand and to do good. Thus, when Moses delegated some of his authority to newly appointed judges, he chose men who were wise, understanding, and experienced (Dt 1:13). Such men were considered the wise men in ancient Israel. Human wisdom, in this special sense, was not merely a gift from God, inherent at birth; it had to be developed consciously during a life lived in relationship with God.<\/p>\n<p>Thus this positive and special kind of wisdom in human beings cannot be understood apart from God. A frequent theme of the Wisdom Literature in the OT is that the “fear of the Lord is the beginning of wisdom” (Prv 9:10; see also Jb 28:28; Ps 111:10; Prv 1:7; 15:33). In several ways, this theme sets a perspective for understanding true human wisdom.<\/p>\n<p>First, human wisdom is possible only because of the divine wisdom present in creation; the potential for wisdom exists only because God created it. Second, if wisdom is to be developed in a human being, the starting point must be God—specifically, one must revere or fear God. This Hebraic concept of wisdom is strikingly different from the Greek concept. The Ionian philosophers, with remarkable power, developed a system of thought that began without the assumption of the existence of deity. They attempted to develop wisdom through human reason alone. But Hebrew wisdom, though it sought to develop both the reason and the intellect as did the Greeks, could start only with God. The mind and its capacities were God-given; thus, however secular in appearance the wisdom of the Hebrews might seem, it had God as its starting point. The reverence of God—namely the acknowledgment that God existed, created, and was important in human life—lay behind all the developments of Hebrew wisdom.<\/p>\n<p>Human wisdom, in the Hebrew conception, is thus a development of the mind, an expansion of knowledge, and an understanding of both the meaning of life and how that life must be lived. It is thoroughly intellectual but has a powerful moral result. Wisdom was sought not for its own sake but always for its application to the meaning of life, because life—like wisdom—was God’s gift. This emphasis in Hebrew wisdom meant that the virtues of the wise man or woman were never described in intellectual terms alone. The wise are not the intelligentsia of Israelite society, but as the book of Proverbs makes clear, they were those whose lives were characterized by understanding, patience, diligence, trustworthiness, self-control, modesty, and similar virtues. In a word, the wise man was the God-fearing man; his wisdom lay not just in a static attitude of reverence but rather in the conscious development of the mind toward wisdom in the context of godly living.<\/p>\n<p>From this general conception of wisdom there emerged in ancient Israel a special category of men, the wise men. Though wisdom was not limited to them, they were responsible for the growth and communication of wisdom in Israel. The wise men formed one of three classes of religious personnel. First, there were priests and Levites, whose responsibilities lay primarily within the context of established religion. They were the servants of the temple and the leaders of worship and also had certain responsibilities in the area of religious education. Second, there were the prophets, the spokesmen of God to the people of God. Third, there were the wise men. From a certain perspective, they possessed the most secular task among the three groups. They were involved in a variety of tasks, from governmental administration to moral and secular education. As moral educators, they instructed the young people of their day, not in how to make a living, but in how to live. Something of their curriculum has survived in the book of Proverbs. The books of Job and Ecclesiastes also reflect the thought of the wise men.<\/p>\n<p class=\"h2\" id=\"WisdomintheNewTestament\">Wisdom in the New Testament<\/p>\n<p>The word “wisdom” is used in the NT both of the wisdom of God and the wisdom of humans. The continuation of the OT wisdom tradition is found in the NT’s use of the word in conjunction with God and in the positive connotations of the word in relation to human beings. But the NT also speaks negatively of human wisdom. Thus, Paul described his message as being “not in the plausible words of wisdom, but in demonstration of the Spirit and of power” (1 Cor 2:4). Purely human wisdom has no ultimate merit of its own, and Paul quotes the OT to demonstrate that God would destroy human wisdom (1 Cor 1:19; cf. Is 29:14). A clear distinction between good and evil wisdom is provided in the Letter of James (Jas 3:13-18). A person whose life reflects jealousy and selfish ambition does not have the true wisdom of God but is earthly-minded and unspiritual. But true wisdom is God-given; this wisdom is “first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, without uncertainty or insincerity” (v 17).<\/p>\n<p>As wisdom was the primary possession of God, so too it was reflected in the life and ministry of Jesus. Jesus, during the years of his growth, reflected in his life the increase of wisdom (Lk 2:40, 52), and his opponents, as well as his friends, recognized the wisdom in his teaching (Mt 13:54).<\/p>\n<p>Since wisdom is rooted and grounded in God, true and spiritual wisdom is God’s gift. It could be seen in the lives and words of the servants of God such as Stephen (Acts 6:10) and Paul (2 Pt 3:15). Spiritual wisdom, which provided the knowledge enabling a person to live fully the life given by God, was to be desired for oneself and prayed for in others (Col 1:9).<\/p>\n<p>The most central aspect of wisdom in the NT is in the gospel of the crucified Christ. In his first letter to the Corinthian church, Paul contrasted vividly the positive and negative senses of wisdom in proclaiming the death of Jesus Christ. The world did not know God by their own wisdom (1 Cor 1:21); that is, the true revelation of God and his redemption of mankind were not revealed to those who sought such truth through wisdom alone, namely, through the Greek approach to wisdom and philosophy. The gospel was declared in preaching, which was, from a strictly philosophical or wisdom perspective, a kind of foolishness. And yet the gospel of Jesus Christ was both the power of God and the wisdom of God (1 Cor 1:24). Jesus, for those who believed, became the ultimate source of that wisdom that could come from God alone (1 Cor 1:30).<\/p>\n<p><em>See also<\/em> Wisdom Literature.<\/p>","content_en":"<h3>WISDOM<\/h3>\n<p>The ability to direct one’s mind toward a full understanding of human life and toward its moral fulfillment. Wisdom is thus a special capacity, necessary for full human living; it can be acquired through education and the application of the mind.<\/p>\n<p class=\"h2\" id=\"DivineWisdom\">Divine Wisdom<\/p>\n<p>Although the term “wisdom” is used primarily in the OT with reference to human beings, all wisdom is ultimately rooted and grounded in God. Wisdom forms a central part of the nature of God. In wisdom God created the universe (Prv 3:19) and human beings (Ps 104:24). Thus wisdom, in its positive connotations, is something inherent in God, reflected in creation, and a part of the reason for human existence.<\/p>\n<p>Wisdom in creation is reflected in the form and order that emerged out of primeval chaos. The wisdom of God expressed in the creation of humanity means that human life may also be marked by form and order, and that meaning in life may be found in the created world, which contains marks of divine wisdom. The wisdom of God is creative, purposeful, and good; it is not merely the intellectual activity of God. The potential for human wisdom is rooted in the creation of mankind. Created by divine wisdom, human beings have within them the God-given capacity for wisdom. Thus, it is impossible to understand human wisdom without first grasping its necessary antecedent, divine wisdom.<\/p>\n<p class=\"h2\" id=\"HumanWisdom\">Human Wisdom<\/p>\n<p>The word “wisdom,” with reference to human beings, is used in a variety of different ways in the OT. The word is often used as virtually synonymous with the term “knowledge,” but in its general and secular uses it commonly indicates applied knowledge, skill, or even cunning. Wisdom could be defined as either “superior mental capacity” or “superior skill.” Thus, wisdom is used to describe both the cunning of King Solomon (1 Kgs 2:1-6) and the skill of the craftsman Bezalel (Ex 35:33). But it was also used to describe mental capacities and skills that had a moral component—the capacity to understand and to do good. Thus, when Moses delegated some of his authority to newly appointed judges, he chose men who were wise, understanding, and experienced (Dt 1:13). Such men were considered the wise men in ancient Israel. Human wisdom, in this special sense, was not merely a gift from God, inherent at birth; it had to be developed consciously during a life lived in relationship with God.<\/p>\n<p>Thus this positive and special kind of wisdom in human beings cannot be understood apart from God. A frequent theme of the Wisdom Literature in the OT is that the “fear of the Lord is the beginning of wisdom” (Prv 9:10; see also Jb 28:28; Ps 111:10; Prv 1:7; 15:33). In several ways, this theme sets a perspective for understanding true human wisdom.<\/p>\n<p>First, human wisdom is possible only because of the divine wisdom present in creation; the potential for wisdom exists only because God created it. Second, if wisdom is to be developed in a human being, the starting point must be God—specifically, one must revere or fear God. This Hebraic concept of wisdom is strikingly different from the Greek concept. The Ionian philosophers, with remarkable power, developed a system of thought that began without the assumption of the existence of deity. They attempted to develop wisdom through human reason alone. But Hebrew wisdom, though it sought to develop both the reason and the intellect as did the Greeks, could start only with God. The mind and its capacities were God-given; thus, however secular in appearance the wisdom of the Hebrews might seem, it had God as its starting point. The reverence of God—namely the acknowledgment that God existed, created, and was important in human life—lay behind all the developments of Hebrew wisdom.<\/p>\n<p>Human wisdom, in the Hebrew conception, is thus a development of the mind, an expansion of knowledge, and an understanding of both the meaning of life and how that life must be lived. It is thoroughly intellectual but has a powerful moral result. Wisdom was sought not for its own sake but always for its application to the meaning of life, because life—like wisdom—was God’s gift. This emphasis in Hebrew wisdom meant that the virtues of the wise man or woman were never described in intellectual terms alone. The wise are not the intelligentsia of Israelite society, but as the book of Proverbs makes clear, they were those whose lives were characterized by understanding, patience, diligence, trustworthiness, self-control, modesty, and similar virtues. In a word, the wise man was the God-fearing man; his wisdom lay not just in a static attitude of reverence but rather in the conscious development of the mind toward wisdom in the context of godly living.<\/p>\n<p>From this general conception of wisdom there emerged in ancient Israel a special category of men, the wise men. Though wisdom was not limited to them, they were responsible for the growth and communication of wisdom in Israel. The wise men formed one of three classes of religious personnel. First, there were priests and Levites, whose responsibilities lay primarily within the context of established religion. They were the servants of the temple and the leaders of worship and also had certain responsibilities in the area of religious education. Second, there were the prophets, the spokesmen of God to the people of God. Third, there were the wise men. From a certain perspective, they possessed the most secular task among the three groups. They were involved in a variety of tasks, from governmental administration to moral and secular education. As moral educators, they instructed the young people of their day, not in how to make a living, but in how to live. Something of their curriculum has survived in the book of Proverbs. The books of Job and Ecclesiastes also reflect the thought of the wise men.<\/p>\n<p class=\"h2\" id=\"WisdomintheNewTestament\">Wisdom in the New Testament<\/p>\n<p>The word “wisdom” is used in the NT both of the wisdom of God and the wisdom of humans. The continuation of the OT wisdom tradition is found in the NT’s use of the word in conjunction with God and in the positive connotations of the word in relation to human beings. But the NT also speaks negatively of human wisdom. Thus, Paul described his message as being “not in the plausible words of wisdom, but in demonstration of the Spirit and of power” (1 Cor 2:4). Purely human wisdom has no ultimate merit of its own, and Paul quotes the OT to demonstrate that God would destroy human wisdom (1 Cor 1:19; cf. Is 29:14). A clear distinction between good and evil wisdom is provided in the Letter of James (Jas 3:13-18). A person whose life reflects jealousy and selfish ambition does not have the true wisdom of God but is earthly-minded and unspiritual. But true wisdom is God-given; this wisdom is “first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, without uncertainty or insincerity” (v 17).<\/p>\n<p>As wisdom was the primary possession of God, so too it was reflected in the life and ministry of Jesus. Jesus, during the years of his growth, reflected in his life the increase of wisdom (Lk 2:40, 52), and his opponents, as well as his friends, recognized the wisdom in his teaching (Mt 13:54).<\/p>\n<p>Since wisdom is rooted and grounded in God, true and spiritual wisdom is God’s gift. It could be seen in the lives and words of the servants of God such as Stephen (Acts 6:10) and Paul (2 Pt 3:15). Spiritual wisdom, which provided the knowledge enabling a person to live fully the life given by God, was to be desired for oneself and prayed for in others (Col 1:9).<\/p>\n<p>The most central aspect of wisdom in the NT is in the gospel of the crucified Christ. In his first letter to the Corinthian church, Paul contrasted vividly the positive and negative senses of wisdom in proclaiming the death of Jesus Christ. The world did not know God by their own wisdom (1 Cor 1:21); that is, the true revelation of God and his redemption of mankind were not revealed to those who sought such truth through wisdom alone, namely, through the Greek approach to wisdom and philosophy. The gospel was declared in preaching, which was, from a strictly philosophical or wisdom perspective, a kind of foolishness. And yet the gospel of Jesus Christ was both the power of God and the wisdom of God (1 Cor 1:24). Jesus, for those who believed, became the ultimate source of that wisdom that could come from God alone (1 Cor 1:30).<\/p>\n<p><em>See also<\/em> Wisdom Literature.<\/p>","summary_ro":"WISDOM The ability to direct one’s mind toward a full understanding of human life and toward its moral fulfillment. Wisdom is thus a special capacity, necessary for full human living; it can be acquired through education and the application of the mind. Divine Wisdom Although the term “wisdom” is used primarily in the OT with reference to human beings, all wisdom is ultimately rooted and grounded in God. Wisdom forms a central part of the nature of God. In wisdom God created the universe (Prv...","summary_en":"WISDOM The ability to direct one’s mind toward a full understanding of human life and toward its moral fulfillment. Wisdom is thus a special capacity, necessary for full human living; it can be acquired through education and the application of the mind. Divine Wisdom Although the term “wisdom” is used primarily in the OT with reference to human beings, all wisdom is ultimately rooted and grounded in God. Wisdom forms a central part of the nature of God. In wisdom God created the universe (Prv...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51460,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:14","title_en":"Study Note: Isaia 29:14","content_ro":"<p><strong>29:14<\/strong> Human <em>wisdom . . . intelligence . . . will disappear<\/em> (see 1 Cor 1:19). The prophet had already spoken of the failure of Egypt’s wise men (Isa 19:11-12); even Judah’s wise men would blunder.<\/p>","content_en":"<p><strong>29:14<\/strong> Human <em>wisdom . . . intelligence . . . will disappear<\/em> (see 1 Cor 1:19). The prophet had already spoken of the failure of Egypt’s wise men (Isa 19:11-12); even Judah’s wise men would blunder.<\/p>","summary_ro":"29:14 Human wisdom . . . intelligence . . . will disappear (see 1 Cor 1:19). The prophet had already spoken of the failure of Egypt’s wise men (Isa 19:11-12); even Judah’s wise men would blunder.","summary_en":"29:14 Human wisdom . . . intelligence . . . will disappear (see 1 Cor 1:19). The prophet had already spoken of the failure of Egypt’s wise men (Isa 19:11-12); even Judah’s wise men would blunder.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79086,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:14","title_en":"Study Note: Isaia 29:14","content_ro":"<p><strong>29:14<\/strong> Human <em>wisdom . . . intelligence . . . will disappear<\/em> (see 1 Cor 1:19). The prophet had already spoken of the failure of Egypt’s wise men (Isa 19:11-12); even Judah’s wise men would blunder.<\/p>","content_en":"<p><strong>29:14<\/strong> Human <em>wisdom . . . intelligence . . . will disappear<\/em> (see 1 Cor 1:19). The prophet had already spoken of the failure of Egypt’s wise men (Isa 19:11-12); even Judah’s wise men would blunder.<\/p>","summary_ro":"29:14 Human wisdom . . . intelligence . . . will disappear (see 1 Cor 1:19). The prophet had already spoken of the failure of Egypt’s wise men (Isa 19:11-12); even Judah’s wise men would blunder.","summary_en":"29:14 Human wisdom . . . intelligence . . . will disappear (see 1 Cor 1:19). The prophet had already spoken of the failure of Egypt’s wise men (Isa 19:11-12); even Judah’s wise men would blunder.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106712,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:14","title_en":"Study Note: Isaia 29:14","content_ro":"<p><strong>29:14<\/strong> Human <em>wisdom . . . intelligence . . . will disappear<\/em> (see 1 Cor 1:19). The prophet had already spoken of the failure of Egypt’s wise men (Isa 19:11-12); even Judah’s wise men would blunder.<\/p>","content_en":"<p><strong>29:14<\/strong> Human <em>wisdom . . . intelligence . . . will disappear<\/em> (see 1 Cor 1:19). The prophet had already spoken of the failure of Egypt’s wise men (Isa 19:11-12); even Judah’s wise men would blunder.<\/p>","summary_ro":"29:14 Human wisdom . . . intelligence . . . will disappear (see 1 Cor 1:19). The prophet had already spoken of the failure of Egypt’s wise men (Isa 19:11-12); even Judah’s wise men would blunder.","summary_en":"29:14 Human wisdom . . . intelligence . . . will disappear (see 1 Cor 1:19). The prophet had already spoken of the failure of Egypt’s wise men (Isa 19:11-12); even Judah’s wise men would blunder.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134338,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:14","title_en":"Study Note: Isaia 29:14","content_ro":"<p><strong>29:14<\/strong> Human <em>wisdom . . . intelligence . . . will disappear<\/em> (see 1 Cor 1:19). The prophet had already spoken of the failure of Egypt’s wise men (Isa 19:11-12); even Judah’s wise men would blunder.<\/p>","content_en":"<p><strong>29:14<\/strong> Human <em>wisdom . . . intelligence . . . will disappear<\/em> (see 1 Cor 1:19). The prophet had already spoken of the failure of Egypt’s wise men (Isa 19:11-12); even Judah’s wise men would blunder.<\/p>","summary_ro":"29:14 Human wisdom . . . intelligence . . . will disappear (see 1 Cor 1:19). The prophet had already spoken of the failure of Egypt’s wise men (Isa 19:11-12); even Judah’s wise men would blunder.","summary_en":"29:14 Human wisdom . . . intelligence . . . will disappear (see 1 Cor 1:19). The prophet had already spoken of the failure of Egypt’s wise men (Isa 19:11-12); even Judah’s wise men would blunder.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":8688,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Darkness","title_en":"Darkness","content_ro":"<h3>DARKNESS<\/h3>\n<p>Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense.<\/p>\n<p>When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense darkness that could be “felt” (Ex 10:21-23). That darkness lasted three days and was selective; wherever Egyptians were, it was dark, but where the Israelites were, there was light. The Israelites left Egypt accompanied by a cloud that separated them from their enemy, evidently giving light to the Israelites but making darkness for the Egyptians (Ex 14:20). The Bible notes that thieves or adulterers are likely to do their evil deeds in the dark or at night (Jb 24:16-17).<\/p>\n<p>In the NT “darkness” is used twice in its literal sense. At the crucifixion of Jesus, for a three-hour period from noon to three o’clock, there was not light (Mt 27:45; Mk 15:33; Lk 23:44). The other reference is to Christ’s second coming, when “the sun will be darkened, and the moon will not give its light” (Mt 24:29, <span>rsv<\/span>).<\/p>\n<p>Several biblical passages speak of a darkness surrounding God, evidently moving from a literal sense of absence of light to a more profound meaning. God spoke to Moses on Mt Sinai in a dense, black cloud (Ex 20:21; Dt 4:11) or from the darkness (Dt 5:23). Darkness is pictured as a shelter or cloak around God (2 Sm 22:12; Pss 18:11; 97:2). God sets a boundary for light and darkness (Jb 26:10), brings darkness (Pss 104:20; 105:28), and creates light and darkness (Is 45:7). God dwells in thick darkness (1 Kgs 8:12; 2 Chr 6:1), and thick darkness is under his feet (2 Sm 22:10; Ps 18:9).<\/p>\n<p>Most figurative references to darkness appear in poetic material, such as Job, Psalms, and Isaiah. Generally, such darkness depicts ignorance about God’s will. Knowledge of God is “light”; hence, lack of such knowledge is “darkness” (Jb 12:24-25; Mt 4:16; Jn 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11).<\/p>\n<p>Job spoke of darkness as equivalent to nothingness (Jb 3:4-6). In other references darkness stands for death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Jb 10:21-22; 15:24; 17:12-13; 18:18; Eccl 6:4; 11:8).<\/p>\n<p>Darkness frequently stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gn 15:12; Jb 5:14; 12:25; 15:22, 30; 19:8; 22:11; Pss 35:6; 107:10, 14; Eccl 5:17; Is 5:30). Moral depravity is sometimes described as darkness (Prv 2:13; 4:19; Is 5:20; 60:2). In the NT darkness is generally a metaphor of moral depravity and spiritual ignorance (Mt 4:16; 6:23; Lk 1:79; 11:35; 22:53; Rom 2:19; Col 1:13).<\/p>\n<p>A major theme of OT prophets was the Day of the Lord, often associated with darkness (Ez 32:8; Jl 2:2, 31; Am 5:18, 20; Zep 1:15). The NT also links darkness with judgment in connection with Christ’s second coming (Mt 8:12; 22:13; 25:30; 2 Pt 2:17; Jude 1:6, 13). Those who come to know God are said to come out of darkness (Is 9:2; 29:18; 42:7); darkness cannot be a hiding place from God (Jb 34:22; Ps 139:11-12; Is 29:15).<\/p>\n<p><em>See also<\/em> Light.<\/p>","content_en":"<h3>DARKNESS<\/h3>\n<p>Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense.<\/p>\n<p>When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense darkness that could be “felt” (Ex 10:21-23). That darkness lasted three days and was selective; wherever Egyptians were, it was dark, but where the Israelites were, there was light. The Israelites left Egypt accompanied by a cloud that separated them from their enemy, evidently giving light to the Israelites but making darkness for the Egyptians (Ex 14:20). The Bible notes that thieves or adulterers are likely to do their evil deeds in the dark or at night (Jb 24:16-17).<\/p>\n<p>In the NT “darkness” is used twice in its literal sense. At the crucifixion of Jesus, for a three-hour period from noon to three o’clock, there was not light (Mt 27:45; Mk 15:33; Lk 23:44). The other reference is to Christ’s second coming, when “the sun will be darkened, and the moon will not give its light” (Mt 24:29, <span>rsv<\/span>).<\/p>\n<p>Several biblical passages speak of a darkness surrounding God, evidently moving from a literal sense of absence of light to a more profound meaning. God spoke to Moses on Mt Sinai in a dense, black cloud (Ex 20:21; Dt 4:11) or from the darkness (Dt 5:23). Darkness is pictured as a shelter or cloak around God (2 Sm 22:12; Pss 18:11; 97:2). God sets a boundary for light and darkness (Jb 26:10), brings darkness (Pss 104:20; 105:28), and creates light and darkness (Is 45:7). God dwells in thick darkness (1 Kgs 8:12; 2 Chr 6:1), and thick darkness is under his feet (2 Sm 22:10; Ps 18:9).<\/p>\n<p>Most figurative references to darkness appear in poetic material, such as Job, Psalms, and Isaiah. Generally, such darkness depicts ignorance about God’s will. Knowledge of God is “light”; hence, lack of such knowledge is “darkness” (Jb 12:24-25; Mt 4:16; Jn 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11).<\/p>\n<p>Job spoke of darkness as equivalent to nothingness (Jb 3:4-6). In other references darkness stands for death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Jb 10:21-22; 15:24; 17:12-13; 18:18; Eccl 6:4; 11:8).<\/p>\n<p>Darkness frequently stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gn 15:12; Jb 5:14; 12:25; 15:22, 30; 19:8; 22:11; Pss 35:6; 107:10, 14; Eccl 5:17; Is 5:30). Moral depravity is sometimes described as darkness (Prv 2:13; 4:19; Is 5:20; 60:2). In the NT darkness is generally a metaphor of moral depravity and spiritual ignorance (Mt 4:16; 6:23; Lk 1:79; 11:35; 22:53; Rom 2:19; Col 1:13).<\/p>\n<p>A major theme of OT prophets was the Day of the Lord, often associated with darkness (Ez 32:8; Jl 2:2, 31; Am 5:18, 20; Zep 1:15). The NT also links darkness with judgment in connection with Christ’s second coming (Mt 8:12; 22:13; 25:30; 2 Pt 2:17; Jude 1:6, 13). Those who come to know God are said to come out of darkness (Is 9:2; 29:18; 42:7); darkness cannot be a hiding place from God (Jb 34:22; Ps 139:11-12; Is 29:15).<\/p>\n<p><em>See also<\/em> Light.<\/p>","summary_ro":"DARKNESS Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense. When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense ...","summary_en":"DARKNESS Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense. When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51461,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:15","title_en":"Study Note: Isaia 29:15","content_ro":"<p><strong>29:15-24<\/strong> This threat of coming judgment is the third of the six woes (see study note on 28:1–33:24). It begins with judgment but moves to a vision of creation being renewed and of the wicked coming to an end.<\/p>","content_en":"<p><strong>29:15-24<\/strong> This threat of coming judgment is the third of the six woes (see study note on 28:1–33:24). It begins with judgment but moves to a vision of creation being renewed and of the wicked coming to an end.<\/p>","summary_ro":"29:15-24 This threat of coming judgment is the third of the six woes (see study note on 28:1–33:24). It begins with judgment but moves to a vision of creation being renewed and of the wicked coming to an end.","summary_en":"29:15-24 This threat of coming judgment is the third of the six woes (see study note on 28:1–33:24). It begins with judgment but moves to a vision of creation being renewed and of the wicked coming to an end.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51462,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:15","title_en":"Study Note: Isaia 29:15","content_ro":"<p><strong>29:15<\/strong> <em>Their plans<\/em> might refer to the advice that royal counselors were giving Hezekiah, who at first attempted to free himself from Assyria by making alliances with Egypt (715 or 701 <span>BC<\/span>). • The people were conspiring to commit <em>evil deeds<\/em> in secret, but God saw everything.<\/p>","content_en":"<p><strong>29:15<\/strong> <em>Their plans<\/em> might refer to the advice that royal counselors were giving Hezekiah, who at first attempted to free himself from Assyria by making alliances with Egypt (715 or 701 <span>BC<\/span>). • The people were conspiring to commit <em>evil deeds<\/em> in secret, but God saw everything.<\/p>","summary_ro":"29:15 Their plans might refer to the advice that royal counselors were giving Hezekiah, who at first attempted to free himself from Assyria by making alliances with Egypt (715 or 701 BC). • The people were conspiring to commit evil deeds in secret, but God saw everything.","summary_en":"29:15 Their plans might refer to the advice that royal counselors were giving Hezekiah, who at first attempted to free himself from Assyria by making alliances with Egypt (715 or 701 BC). • The people were conspiring to commit evil deeds in secret, but God saw everything.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79087,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:15","title_en":"Study Note: Isaia 29:15","content_ro":"<p><strong>29:15-24<\/strong> This threat of coming judgment is the third of the six woes (see study note on 28:1–33:24). It begins with judgment but moves to a vision of creation being renewed and of the wicked coming to an end.<\/p>","content_en":"<p><strong>29:15-24<\/strong> This threat of coming judgment is the third of the six woes (see study note on 28:1–33:24). It begins with judgment but moves to a vision of creation being renewed and of the wicked coming to an end.<\/p>","summary_ro":"29:15-24 This threat of coming judgment is the third of the six woes (see study note on 28:1–33:24). It begins with judgment but moves to a vision of creation being renewed and of the wicked coming to an end.","summary_en":"29:15-24 This threat of coming judgment is the third of the six woes (see study note on 28:1–33:24). It begins with judgment but moves to a vision of creation being renewed and of the wicked coming to an end.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79088,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:15","title_en":"Study Note: Isaia 29:15","content_ro":"<p><strong>29:15<\/strong> <em>Their plans<\/em> might refer to the advice that royal counselors were giving Hezekiah, who at first attempted to free himself from Assyria by making alliances with Egypt (715 or 701 <span>BC<\/span>). • The people were conspiring to commit <em>evil deeds<\/em> in secret, but God saw everything.<\/p>","content_en":"<p><strong>29:15<\/strong> <em>Their plans<\/em> might refer to the advice that royal counselors were giving Hezekiah, who at first attempted to free himself from Assyria by making alliances with Egypt (715 or 701 <span>BC<\/span>). • The people were conspiring to commit <em>evil deeds<\/em> in secret, but God saw everything.<\/p>","summary_ro":"29:15 Their plans might refer to the advice that royal counselors were giving Hezekiah, who at first attempted to free himself from Assyria by making alliances with Egypt (715 or 701 BC). • The people were conspiring to commit evil deeds in secret, but God saw everything.","summary_en":"29:15 Their plans might refer to the advice that royal counselors were giving Hezekiah, who at first attempted to free himself from Assyria by making alliances with Egypt (715 or 701 BC). • The people were conspiring to commit evil deeds in secret, but God saw everything.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106713,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:15","title_en":"Study Note: Isaia 29:15","content_ro":"<p><strong>29:15-24<\/strong> This threat of coming judgment is the third of the six woes (see study note on 28:1–33:24). It begins with judgment but moves to a vision of creation being renewed and of the wicked coming to an end.<\/p>","content_en":"<p><strong>29:15-24<\/strong> This threat of coming judgment is the third of the six woes (see study note on 28:1–33:24). It begins with judgment but moves to a vision of creation being renewed and of the wicked coming to an end.<\/p>","summary_ro":"29:15-24 This threat of coming judgment is the third of the six woes (see study note on 28:1–33:24). It begins with judgment but moves to a vision of creation being renewed and of the wicked coming to an end.","summary_en":"29:15-24 This threat of coming judgment is the third of the six woes (see study note on 28:1–33:24). It begins with judgment but moves to a vision of creation being renewed and of the wicked coming to an end.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106714,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:15","title_en":"Study Note: Isaia 29:15","content_ro":"<p><strong>29:15<\/strong> <em>Their plans<\/em> might refer to the advice that royal counselors were giving Hezekiah, who at first attempted to free himself from Assyria by making alliances with Egypt (715 or 701 <span>BC<\/span>). • The people were conspiring to commit <em>evil deeds<\/em> in secret, but God saw everything.<\/p>","content_en":"<p><strong>29:15<\/strong> <em>Their plans<\/em> might refer to the advice that royal counselors were giving Hezekiah, who at first attempted to free himself from Assyria by making alliances with Egypt (715 or 701 <span>BC<\/span>). • The people were conspiring to commit <em>evil deeds<\/em> in secret, but God saw everything.<\/p>","summary_ro":"29:15 Their plans might refer to the advice that royal counselors were giving Hezekiah, who at first attempted to free himself from Assyria by making alliances with Egypt (715 or 701 BC). • The people were conspiring to commit evil deeds in secret, but God saw everything.","summary_en":"29:15 Their plans might refer to the advice that royal counselors were giving Hezekiah, who at first attempted to free himself from Assyria by making alliances with Egypt (715 or 701 BC). • The people were conspiring to commit evil deeds in secret, but God saw everything.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134339,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:15","title_en":"Study Note: Isaia 29:15","content_ro":"<p><strong>29:15-24<\/strong> This threat of coming judgment is the third of the six woes (see study note on 28:1–33:24). It begins with judgment but moves to a vision of creation being renewed and of the wicked coming to an end.<\/p>","content_en":"<p><strong>29:15-24<\/strong> This threat of coming judgment is the third of the six woes (see study note on 28:1–33:24). It begins with judgment but moves to a vision of creation being renewed and of the wicked coming to an end.<\/p>","summary_ro":"29:15-24 This threat of coming judgment is the third of the six woes (see study note on 28:1–33:24). It begins with judgment but moves to a vision of creation being renewed and of the wicked coming to an end.","summary_en":"29:15-24 This threat of coming judgment is the third of the six woes (see study note on 28:1–33:24). It begins with judgment but moves to a vision of creation being renewed and of the wicked coming to an end.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134340,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:15","title_en":"Study Note: Isaia 29:15","content_ro":"<p><strong>29:15<\/strong> <em>Their plans<\/em> might refer to the advice that royal counselors were giving Hezekiah, who at first attempted to free himself from Assyria by making alliances with Egypt (715 or 701 <span>BC<\/span>). • The people were conspiring to commit <em>evil deeds<\/em> in secret, but God saw everything.<\/p>","content_en":"<p><strong>29:15<\/strong> <em>Their plans<\/em> might refer to the advice that royal counselors were giving Hezekiah, who at first attempted to free himself from Assyria by making alliances with Egypt (715 or 701 <span>BC<\/span>). • The people were conspiring to commit <em>evil deeds<\/em> in secret, but God saw everything.<\/p>","summary_ro":"29:15 Their plans might refer to the advice that royal counselors were giving Hezekiah, who at first attempted to free himself from Assyria by making alliances with Egypt (715 or 701 BC). • The people were conspiring to commit evil deeds in secret, but God saw everything.","summary_en":"29:15 Their plans might refer to the advice that royal counselors were giving Hezekiah, who at first attempted to free himself from Assyria by making alliances with Egypt (715 or 701 BC). • The people were conspiring to commit evil deeds in secret, but God saw everything.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63199,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90825,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118451,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146077,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":51463,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:16","title_en":"Study Note: Isaia 29:16","content_ro":"<p><strong>29:16<\/strong> <em>Potter . . . clay:<\/em> The Lord’s sovereignty is beyond challenge. Scripture does not discourage asking God hard questions, but there is no place for resistance to God’s will (see 10:15; 45:9; 64:8; Rom 9:20). • <em>He didn’t make me:<\/em> Such claims against God demonstrate a total unwillingness to recognize God’s intimate involvement with every aspect of a person’s life.<\/p>","content_en":"<p><strong>29:16<\/strong> <em>Potter . . . clay:<\/em> The Lord’s sovereignty is beyond challenge. Scripture does not discourage asking God hard questions, but there is no place for resistance to God’s will (see 10:15; 45:9; 64:8; Rom 9:20). • <em>He didn’t make me:<\/em> Such claims against God demonstrate a total unwillingness to recognize God’s intimate involvement with every aspect of a person’s life.<\/p>","summary_ro":"29:16 Potter . . . clay: The Lord’s sovereignty is beyond challenge. Scripture does not discourage asking God hard questions, but there is no place for resistance to God’s will (see 10:15; 45:9; 64:8; Rom 9:20). • He didn’t make me: Such claims against God demonstrate a total unwillingness to recognize God’s intimate involvement with every aspect of a person’s life.","summary_en":"29:16 Potter . . . clay: The Lord’s sovereignty is beyond challenge. Scripture does not discourage asking God hard questions, but there is no place for resistance to God’s will (see 10:15; 45:9; 64:8; Rom 9:20). • He didn’t make me: Such claims against God demonstrate a total unwillingness to recognize God’s intimate involvement with every aspect of a person’s life.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79089,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:16","title_en":"Study Note: Isaia 29:16","content_ro":"<p><strong>29:16<\/strong> <em>Potter . . . clay:<\/em> The Lord’s sovereignty is beyond challenge. Scripture does not discourage asking God hard questions, but there is no place for resistance to God’s will (see 10:15; 45:9; 64:8; Rom 9:20). • <em>He didn’t make me:<\/em> Such claims against God demonstrate a total unwillingness to recognize God’s intimate involvement with every aspect of a person’s life.<\/p>","content_en":"<p><strong>29:16<\/strong> <em>Potter . . . clay:<\/em> The Lord’s sovereignty is beyond challenge. Scripture does not discourage asking God hard questions, but there is no place for resistance to God’s will (see 10:15; 45:9; 64:8; Rom 9:20). • <em>He didn’t make me:<\/em> Such claims against God demonstrate a total unwillingness to recognize God’s intimate involvement with every aspect of a person’s life.<\/p>","summary_ro":"29:16 Potter . . . clay: The Lord’s sovereignty is beyond challenge. Scripture does not discourage asking God hard questions, but there is no place for resistance to God’s will (see 10:15; 45:9; 64:8; Rom 9:20). • He didn’t make me: Such claims against God demonstrate a total unwillingness to recognize God’s intimate involvement with every aspect of a person’s life.","summary_en":"29:16 Potter . . . clay: The Lord’s sovereignty is beyond challenge. Scripture does not discourage asking God hard questions, but there is no place for resistance to God’s will (see 10:15; 45:9; 64:8; Rom 9:20). • He didn’t make me: Such claims against God demonstrate a total unwillingness to recognize God’s intimate involvement with every aspect of a person’s life.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106715,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:16","title_en":"Study Note: Isaia 29:16","content_ro":"<p><strong>29:16<\/strong> <em>Potter . . . clay:<\/em> The Lord’s sovereignty is beyond challenge. Scripture does not discourage asking God hard questions, but there is no place for resistance to God’s will (see 10:15; 45:9; 64:8; Rom 9:20). • <em>He didn’t make me:<\/em> Such claims against God demonstrate a total unwillingness to recognize God’s intimate involvement with every aspect of a person’s life.<\/p>","content_en":"<p><strong>29:16<\/strong> <em>Potter . . . clay:<\/em> The Lord’s sovereignty is beyond challenge. Scripture does not discourage asking God hard questions, but there is no place for resistance to God’s will (see 10:15; 45:9; 64:8; Rom 9:20). • <em>He didn’t make me:<\/em> Such claims against God demonstrate a total unwillingness to recognize God’s intimate involvement with every aspect of a person’s life.<\/p>","summary_ro":"29:16 Potter . . . clay: The Lord’s sovereignty is beyond challenge. Scripture does not discourage asking God hard questions, but there is no place for resistance to God’s will (see 10:15; 45:9; 64:8; Rom 9:20). • He didn’t make me: Such claims against God demonstrate a total unwillingness to recognize God’s intimate involvement with every aspect of a person’s life.","summary_en":"29:16 Potter . . . clay: The Lord’s sovereignty is beyond challenge. Scripture does not discourage asking God hard questions, but there is no place for resistance to God’s will (see 10:15; 45:9; 64:8; Rom 9:20). • He didn’t make me: Such claims against God demonstrate a total unwillingness to recognize God’s intimate involvement with every aspect of a person’s life.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134341,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:16","title_en":"Study Note: Isaia 29:16","content_ro":"<p><strong>29:16<\/strong> <em>Potter . . . clay:<\/em> The Lord’s sovereignty is beyond challenge. Scripture does not discourage asking God hard questions, but there is no place for resistance to God’s will (see 10:15; 45:9; 64:8; Rom 9:20). • <em>He didn’t make me:<\/em> Such claims against God demonstrate a total unwillingness to recognize God’s intimate involvement with every aspect of a person’s life.<\/p>","content_en":"<p><strong>29:16<\/strong> <em>Potter . . . clay:<\/em> The Lord’s sovereignty is beyond challenge. Scripture does not discourage asking God hard questions, but there is no place for resistance to God’s will (see 10:15; 45:9; 64:8; Rom 9:20). • <em>He didn’t make me:<\/em> Such claims against God demonstrate a total unwillingness to recognize God’s intimate involvement with every aspect of a person’s life.<\/p>","summary_ro":"29:16 Potter . . . clay: The Lord’s sovereignty is beyond challenge. Scripture does not discourage asking God hard questions, but there is no place for resistance to God’s will (see 10:15; 45:9; 64:8; Rom 9:20). • He didn’t make me: Such claims against God demonstrate a total unwillingness to recognize God’s intimate involvement with every aspect of a person’s life.","summary_en":"29:16 Potter . . . clay: The Lord’s sovereignty is beyond challenge. Scripture does not discourage asking God hard questions, but there is no place for resistance to God’s will (see 10:15; 45:9; 64:8; Rom 9:20). • He didn’t make me: Such claims against God demonstrate a total unwillingness to recognize God’s intimate involvement with every aspect of a person’s life.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":17843,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Isaiah","title_en":"Book of Isaiah","content_ro":"<h3>ISAIAH, Book of<\/h3>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Literary Unity<\/p>\n<p>• Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The prophet Isaiah, whose name means “the Lord saves,” lived and ministered in Jerusalem. Because of his repeated contact with the kings of Judah, some scholars believed that Isaiah was related to the royal family, but this is not certain. According to chapters 7 and 8, Isaiah was married and had at least two sons, Shear-jashub and Maher-shalal-hash-baz, whose symbolic names illustrated God’s dealings with the nation as a whole. The “disciples” mentioned in 8:16 probably assisted Isaiah in his ministry and may have helped him record the book that bears his name.<\/p>\n<p>When Isaiah saw the Lord in the famous temple vision described in chapter 6, he was willing to go wherever God sent him, even though he would face strong opposition (6:9-10). King Ahaz proved to be particularly resistant to Isaiah’s advice (7:4-17), and the people in general ridiculed his preaching (5:10-12; 28:9-10). During the reign of the godly Hezekiah, however, Isaiah’s ministry was much appreciated, and the king consulted him eagerly during times of crisis (37:1-7, 21-35).<\/p>\n<p>Isaiah is usually regarded as the greatest of the writing prophets. Some of the chapters in his book display an unparalleled literary beauty and make use of poetic devices and a rich variety of symbols. Chapters 40–66 contain many powerful passages that underscore the grandeur of the book. It is ironic, then, that many scholars attribute these chapters to a “second” or “third” Isaiah, unknown authors who wrote much later than Isaiah in connection with the Babylonian exile. Yet elsewhere in the OT, the names of all who wrote the prophetic books are preserved, and it would be most unusual for the Jews not to know who wrote such magnificent prophecy as chapters 40–66.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since many of the events recorded in chapters 1–39 took place during the ministry of Isaiah, most of these chapters were probably written by about 700 <span>BC<\/span> or shortly thereafter. The destruction of the Assyrian army in 701 <span>BC<\/span> represents the climax of the first half of the book, fulfilling the prophecy of 10:16, 24-34 and 30:31-33. In 37:38 Isaiah refers to the death of King Sennacherib, which did not occur until 681 <span>BC<\/span>. This means that some of the earlier chapters, along with 40–66, were probably written later, during Isaiah’s retirement years. A gap of several decades could help account for the change in subject matter that is found in the last half of the book. In these chapters Isaiah projects into the future as he addresses the Jews who would be in exile in Babylon about 550 <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Isaiah’s public ministry occurred primarily from 740–700 <span>BC<\/span>, a period marked by the rapid expansion of the nation of Assyria. Under King Tiglath-pileser III (745–727 <span>BC<\/span>), the Assyrians moved to the west and south, and by 738 <span>BC<\/span> the Assyrian monarch was demanding tribute from Damascus and Israel. About 734 <span>BC<\/span> Rezin of Damascus (Syria) and Pekah of Israel organized a coalition to rebel against Assyria, and they tried to enlist the support of King Ahaz of Judah. But Ahaz refused to join, and when the kings of Damascus and Israel invaded Judah (see 7:1), Ahaz appealed directly to Tiglath-pileser for help (cf. 2 Kgs 16:7-9). With little hesitation the Assyrians returned to capture Damascus and to turn the northern kingdom of Israel into an Assyrian province.<\/p>\n<p>The puppet king Hoshea ruled over Israel from 732–723 BC but was imprisoned when he joined a revolt against Shalmaneser V, the new Assyrian king. Shalmaneser besieged the capital city of Samaria, which finally fell in 722 <span>BC<\/span>, spelling the end of the northern kingdom. Sargon succeeded Shalmaneser in 722 and had to quell a number of revolts. In 711 <span>BC<\/span> Sargon captured the Philistine city of Ashdod in a campaign that became the occasion of Isaiah’s prophecy of chapter 20.<\/p>\n\n<p>Even more important was the widespread rebellion that broke out with the accession of Sennacherib in 705 <span>BC<\/span>. King Hezekiah of Judah withheld his normal tribute payment, and by 701 <span>BC<\/span> Sennacherib had invaded Palestine to punish the rebels. The details of this campaign are given in Isaiah 36–37 and tell how city after city was captured by the Assyrians before the invaders stood at the gates of Jerusalem and demanded total surrender. With almost no hope of survival, Hezekiah nevertheless was encouraged by Isaiah to trust God, and in one night the angel of the Lord struck down 185,000 Assyrian soldiers, virtually wiping out Sennacherib’s army (Is 37:36-37).<\/p>\n<p>In an effort to befriend the enemies of Assyria, Hezekiah showed his treasures to envoys of the king of Babylon (39:1-4). Isaiah warned that someday the Babylonian armies would conquer Jerusalem and carry off those very treasures, along with the residents of the city (vv 5-7). Not only did Isaiah predict the Babylonian captivity of 586–539 <span>BC<\/span> (cf. 6:11-12), but he also foretold that Israel would be released from Babylon (48:20). The Chaldean kingdom led by Nebuchadnezzar would be God’s instrument of judgment upon Judah, but they too would suffer defeat. One of Isaiah’s most remarkable prophecies was the naming of Cyrus, king of Persia, the ruler who would conquer the Babylonians in 539 <span>BC<\/span> and release Israel from exile (cf. 44:28). Along with the Medes (cf. 13:17), Cyrus won several important victories before sending his troops against Babylon. Isaiah hailed him as one anointed by the Lord to bring deliverance for Israel (45:1-5).<\/p>\n<p class=\"h2\" id=\"LiteraryUnity\">Literary Unity<\/p>\n<p>Largely because of the references to the later kingdoms of Babylon and Persia, the unity of Isaiah has been called into question. Chapters 40–66 move abruptly into the exilic period of 550 <span>BC<\/span>, almost 150 years after Isaiah lived. Moreover, the Servant of the Lord plays a prominent role in these chapters and the messianic king fades into the background. Brilliant poetic passages are found in chapters 40, 53, 55, and 60, demonstrating remarkable depth and power.<\/p>\n<p>Although these factors are sometimes cited as a sign of disunity, there are actually strong indications for unity in the book. For example, the historical interlude (chs 36–39) forms a hinge or bridge that links chapters 1–35 and 40–66. Chapters 36–37 complete the Assyrian section, and chapters 38–39 introduce the Babylonian material. Most of the linking chapters are written in prose, while the others (in some translations) are largely poetry. From the standpoint of verbal or stylistic unity, one can point to Isaiah’s favorite title for God, “the Holy One of Israel.” This title appears 12 times in chapters 1–39, and 14 times in chapters 40–66, but only seven times in the rest of the OT. A study of the famous Servant Songs of 52:13–53:12 reveals several ties with earlier passages, especially in chapters 1–6. The servant who is smitten and wounded (53:4-5) receives the same punishment as the beaten and injured nation of 1:5-6 (also cf. 52:13 with 2:12 and 6:1).<\/p>\n<p class=\"h2\" id=\"TheologicalTeaching\">Theological Teaching<\/p>\n<p>Isaiah is to the OT as the book of Romans is to the NT—a book filled with rich theological truth. Like Romans, Isaiah unveils the sinfulness of God’s rebellious people and his gracious provision of salvation. Because God is the Holy One of Israel (1:4; 6:3), he cannot ignore sin but must punish those who are guilty. Both Israel (5:30; 42:25) and the other nations (2:11, 17, 20) experience a time of judgment known as the Day of the Lord. In anger God raises his hand against his people (cf. 5:25), but ultimately his wrath is poured out upon Babylon and the nations (cf. 13:3-5; 34:2).<\/p>\n<p>With the fall of Assyria and Babylon, the Day of the Lord becomes a day of joyous victory (10:27; 61:2). According to Isaiah 63:4, it is the year of the Lord’s redemption. Earlier, Israel had been redeemed from slavery in Egypt; now the return from the Babylonian captivity brings equal joy (52:9; 61:1). The ultimate redemption is to be accomplished through the death of Christ, and Isaiah 53 describes our Lord’s suffering and death in graphic terms. His ministry as the Suffering Servant is also introduced in 49:4 and 50:6-7; meanwhile, 49:6 states that the servant will be “a light for the Gentiles.” Looking ahead to the Second Coming, Isaiah predicts a messianic age of peace and righteousness. Nations will “beat their swords into plowshares” (2:4) and the “Prince of Peace” will rule forever (9:6-7).<\/p>\n<p>Throughout the book God is pictured as the all-powerful Creator (48:13)—the sovereign One seated on a throne, high and exalted; the King, the Lord Almighty (6:1, 5). He controls the armies of the earth (13:4) and removes rulers as he wills (40:23-24). Before him, nations “are but a drop in the bucket” (40:15, <span>nlt<\/span>), and compared with him all idols are worthless and without power (41:29; 44:6). This is the God who shows his fury to his foes and his love to his servants (66:14).<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Messages of Judgment and Hope (1–12)<\/h5>\n<p>In the opening chapter Isaiah characterizes Israel (including Judah) as “a sinful nation” that has rebelled against God. Although the people regularly bring offerings to him, their worship is hypocritical, an attempt to mask their oppression of the poor and helpless. The Lord encourages the nation to repent of their sin or face the fires of judgment. After this introduction, Isaiah turns to describe the peace of the messianic age in 2:1-4. The day will come when all nations will obey God’s word and live at peace. “The mountain of the <span>Lord<\/span>”—Jerusalem—will be raised up “and all the nations shall flow to it” (2:2-3, <span>rsv<\/span>). In the meantime, however, both Israel and the nations have exalted themselves against the Lord, and he will judge them in an awesome display of power. For Israel, God’s judgment will bring great upheaval, including the loss of its leaders. Defiant and ruthless, the rulers will face either death or deportation. Chapter 3 ends by denouncing the pride and vanity of the women of Zion; they, too, will suffer disgrace. After Jerusalem is cleansed of its sin, the remnant will enjoy the rule of “the branch of the <span>Lord<\/span>,” who will protect and shield his people (4:2-6).<\/p>\n<p>In 5:1-7 Isaiah presents a short song about Israel as God’s vineyard. The Lord did everything possible to ensure a yield of good grapes, but the vineyard produced nothing but bad fruit and had to be destroyed. Isaiah then pronounces six woes against Israel, and announces that the Assyrian army will invade the land. Against the backdrop of Israel’s sin, Isaiah (ch 6) gives an account of the vision through which he was called as a prophet. Overwhelmed by the holiness of God and by his own sinfulness, Isaiah thought he was ruined, but when he was assured that his sins were forgiven, he responded positively to God’s call in spite of the stubbornness of the nation to which he was sent.<\/p>\n<p>One of the most stubborn individuals in all the nation was King Ahaz of Judah, and chapter 7 describes Isaiah’s encounter with this godless ruler. When Ahaz was threatened by Damascus and the northern kingdom, he refused to believe Isaiah’s promise that God would protect him. This was the occasion on which Isaiah gave Ahaz the sign of Immanuel (7:14). The “virgin” refers ultimately to Mary and “Immanuel” to Christ (Mt 1:23), but in the near fulfillment the child could be Isaiah’s own son Maher-shalal-hash-baz (Is 8:3). (<em>See<\/em> four interpretations of this passage in Virgin Birth of Jesus.) This name (meaning “swift to plunder and quick to spoil,” v 1, <span>nlt<\/span> mg) would be a sign that soon Judah’s enemies would fall; “Immanuel” signified that God would be with Judah (v 10, <span>nlt<\/span> mg). However, if Ahaz appealed for help to the king of Assyria, Isaiah warned him, Assyria’s powerful armies would one day invade Judah also (cf. 7:17-25; 8:6-8). The destruction brought by Assyria would plunge Judah into a time of famine and distress (8:21-22).<\/p>\n<p>Nevertheless, the gloom and darkness associated with the Assyrian invasion would not last indefinitely, and 9:1-5 speaks of a time of peace and joy. Verses 6-7 introduce a child who would become a righteous King and would rule forever. This “Prince of Peace” is the Messiah, the “Mighty God” whose kingdom is described in 2:2-4.<\/p>\n<p>For the immediate future, however, both Israel and Judah will suffer the agony of war as punishment for their sins. God is angry with his people because they are proud and arrogant, and their leaders disregard the pleas of the poor and needy. Civil war and foreign invasion will crush the hapless nation (9:8–10:4). But once Israel has been judged, God will turn his hand against Assyria, the instrument he has used to judge other nations. Because of her string of victories, Assyria is filled with pride and is eager for more triumph. Yet even at the moment when Jerusalem is about to succumb, God will cut down the Assyrian army like a cedar in Lebanon and spare his people (10:26-34).<\/p>\n<p>After Assyria’s defeat, Isaiah describes the restoration of Israel and the powerful rule of the Messiah (ch 11). Both Jews and Gentiles will be attracted to Jerusalem to enjoy an era of peace and justice. Like David, the Messiah will have the Spirit of God resting upon him as he judges the wicked and protects the needy. To conclude these opening messages, Isaiah offers two short songs of praise that celebrate God’s past deliverance and his promise of future blessing (ch 12).<\/p>\n<h5>Oracles against the Nations (13–23)<\/h5>\n<p>Although Babylon is not the major power of the day, Isaiah begins his announcements of judgment with two chapters about the destruction of Assyria’s neighbor to the south. Babylon will eventually conquer Jerusalem (between 605 and 586 <span>BC<\/span>), but the Medes (13:17) along with the Elamites will capture Babylon (539 <span>BC<\/span>). In spite of the glory to be achieved by future kings of Babylon, God will bring their pomp down to the grave (14:9-10). The chapter ends with short prophecies against Assyria and the Philistines.<\/p>\n<p>One of Israel’s oldest enemies was the nation of Moab, situated east of the Dead Sea. Even though it was a small country, Isaiah devotes two chapters to these descendants of Lot. Chapter 15 describes the extensive mourning that will overwhelm their cities. After a brief interlude urging the Moabites to submit to Israel and to her God (16:1-5), Isaiah notes that pride will lead to Moab’s downfall. Sounds of weeping fill the land as the vines and fields wither and are trampled.<\/p>\n<p>In chapter 17 the fourth oracle is directed against Damascus and Ephraim (the northern kingdom of Israel), probably reflecting their alliance against Judah about 734 <span>BC<\/span>. Both nations will face ruin, and Ephraim is condemned for abandoning the Lord, her “Savior” and “Rock” (17:10).<\/p>\n<p>In chapters 18 and 19 Isaiah turns to the south and addresses Ethiopia and Egypt, countries that had strong links from 715–633 <span>BC<\/span>, when an Ethiopian named Shabako became pharaoh in Egypt. But Egypt is plagued with disunity and suffers greatly at the hands of Assyrian kings. In spite of the supposed wisdom of her leaders, Egypt faces economic and political ruin (19:5-15). Yet the time is coming when the Egyptians will be restored and will worship the God of Israel. Along with Assyria and Israel, Egypt will become a blessing (19:24). Some interpreters think this is a prophecy of the salvation of Gentiles during the church age, but others relate this day to the peace of the millennial age (cf. 2:2-4; 11:6-9). For the immediate future, however, Isaiah announces that Assyria will take many Egyptians and Ethiopians into captivity (ch 20).<\/p>\n<p>A second oracle about Babylon (cf. 13:1–14:23) is contained in chapter 21, and Isaiah is staggered as he considers the impact of Babylon’s fall (21:3-4). When Babylon collapses, the world will know that her gods were powerless (21:9; cf. Rv 14:8; 18:2).<\/p>\n<p>Although it seems out of place among these oracles against the nations, chapter 22 condemns the city of Jerusalem. Like the nations, Jerusalem is full of revelry (22:2) but will soon experience the terrors of a siege. Since the people no longer rely on the Lord (v 11), he will hand them over to the enemy. Jerusalem’s unfaithfulness is exemplified by Shebna, a high official guilty of pride and materialism whose position will be taken by the godly Eliakim (vv 15-23).<\/p>\n<p>The last oracle (ch 23) is directed against the city of Tyre, which resisted capture until Alexander the Great conquered the island fortress in 332 <span>BC<\/span>. When Tyre fell, the economy of the entire Mediterranean world was shaken, for her ships had carried the goods of the nations far and wide.<\/p>\n<h5>Final Judgment and Blessing (24–27)<\/h5>\n<p>This section functions as a grand finale to chapters 13–23 in that it anticipates God’s judgment upon the nations and the inauguration of the kingdom of God. A defiled earth must bear its punishment (24:5-6) and even the forces of Satan face judgment (vv 21-22).<\/p>\n<p>In chapter 25 Isaiah rejoices over God’s great triumph and looks ahead to a day when death will be swallowed up and tears will be wiped from all faces (25:8). Israel’s longtime enemies, symbolized by Moab, will be laid low (vv 10-12), but Jerusalem will be a stronghold for the righteous (26:1-3). In 26:7-19 the nation prays that these promises will become a reality. Verses 20-21 indicate that the Lord will indeed respond, pouring out his wrath upon a sin-cursed earth and upon Satan himself (27:1). When that takes place, Israel will be a fruitful vineyard, a blessing to the whole world (27:2-6; contrast 5:1-7). First, however, Israel will have to endure war and exile, and then the remnant will return to Jerusalem.<\/p>\n<h5>A Series of Woes (28–33)<\/h5>\n<p>Returning to his own historical period, Isaiah pronounces a series of woes upon both the northern and southern kingdoms, as well as one upon Assyria (ch 33). Chapter 28 begins with a description of the fading power of Samaria, the capital of the northern kingdom. Verses 7-10 portray the leaders of Judah in the same light; they have disregarded Isaiah’s message and are out of touch with God. Judgment is on the way, and their false preparation (vv 15, 18) will be of no avail. God will fight against Israel (vv 21-22), and even Jerusalem will be put under siege until God in his mercy intervenes (29:1-8). Because of their hypocritical worship, the people deserve to be punished, but in the future Israel will again acknowledge the Lord and be made physically and spiritually whole (29:17-24).<\/p>\n<p>Chapters 30 and 31 denounce Judah’s proposed alliance with Egypt in the effort to thwart Assyria. God wants his people to trust him, not their unreliable neighbors to the south. The Lord promises to protect Jerusalem (30:18; 31:5) and defeat the invading Assyrian army (30:31-33; 31:8-9). None can stand before his mighty sword.<\/p>\n<p>Continuing on this positive note, Isaiah goes on to emphasize the righteous rule of the messianic king in chapters 32 and 33. Zion will enjoy peace and security at last (32:2, 17-18; 33:6), a great change from Isaiah’s own time. In eighth-century <span>BC<\/span> Judah the women might feel secure (32:9), but the Assyrian troops will devastate the crops and precipitate widespread mourning. However, the lamenting will soon end, as the prophet pronounces woe upon Assyria in 33:1. After Isaiah prays for the destruction of Assyria (33:2-9), God promises to take action (vv 10-12). Gone will be the enemy soldiers and officials, for the Lord will save his people and bring them justice and security.<\/p>\n<h5>More Judgment and Blessing (34–35)<\/h5>\n<p>This section forms a climax to chapters 28–33. Once more, cataclysmic judgment precedes a time of blessing and restoration. In chapter 34 Isaiah depicts a judgment of cosmic dimensions as he moves to a consideration of the last days. Heaven and earth endure the wrath of God that is poured out upon the nations, and verse 4 provides the basis for John’s description of the great tribulation in Revelation 6:13-14. Edom (like Moab; see Is 25:10-12) represents a world judged by the sword of the Lord in his day of vengeance.<\/p>\n<p>Chapter 35, on the other hand, speaks of joy and restoration in a passage that pulsates with life. A blooming desert corresponds to the physical and spiritual age when God will come to redeem his people. Both the return of the Israelites from the Babylonian captivity and the second coming of Christ fit this glorious scene.<\/p>\n<h5>Historical Interlude (36–39)<\/h5>\n<p>These chapters form the hinge that connects the two halves of the book. Chapters 36 and 37 contain the fulfillment of Isaiah’s prophecies about Assyria’s collapse, and chapters 38 and 39 introduce the Babylonian captivity that forms the backdrop for chapters 40–66. In 701 <span>BC<\/span> King Sennacherib of Assyria demands the unconditional surrender of Jerusalem. He sends his field commander to address the people and try to gain their submission. With persuasive words, the commander tries to convince the city that surrender is the best policy. Amazingly the people do not panic, and King Hezekiah asks Isaiah to pray for the beleaguered city. The prophet does so and announces that the proud Assyrians will not triumph. Instead, they suffer a terrible disaster as the angel of the Lord strikes down 185,000 men.<\/p>\n<p>Chapters 38 and 39 relate another crisis in Hezekiah’s life when he becomes desperately ill. Miraculously, God heals him, and Hezekiah praises the Lord for his gracious intervention. When the king of Babylon sends envoys to congratulate Hezekiah on his recovery, Hezekiah foolishly shows these messengers his royal treasures. Isaiah solemnly announces that someday the armies of Babylon will capture Jerusalem, plunder the land, and take away these treasures.<\/p>\n<h5>The Return from Babylon (40–48)<\/h5>\n<p>The Babylonian captivity eventually comes, but Isaiah promises that it will end. God, the incomparably powerful Creator, is far greater than any king, nation, or god, and he will bring his people back to Jerusalem. To accomplish this return from exile, God raises up Cyrus, the king of Persia (41:2, 25). The Lord does not forget his people, and he encourages them to take heart and to rejoice.<\/p>\n<p>In chapter 42 we are introduced to a person even more significant than Cyrus the Persian. Verses 1-7 (the first of four Servant Songs) describe the servant of the Lord, who will bring justice to the nations and will be “a light for the Gentiles” (42:6). This is the Messiah, and the redemption he will accomplish on Calvary (cf. ch 53) is greater than the release from Babylon. In light of the good news associated with the servant, Isaiah praises the Lord for punishing the wicked and rescuing his wayward people. Chapter 43 declares that nothing will stand in the way of Israel’s return, and the Lord will remember their sins no more. In fact, he will pour out his Spirit on their descendants (44:3).<\/p>\n<p>A God so great is far more powerful than any idol. In 44:6-20 Isaiah makes use of satire to show the worthlessness of man-made images. God alone has the power to create and to restore, and he will bring Cyrus on the scene to effect the release of the exiles and to begin the rebuilding of Jerusalem. Chapters 46 and 47 contrast the God of Israel and the idols of Babylon. When God raises up Cyrus, Babylon’s idols will be unable to save their nation, and the queen of kingdoms (47:5) will collapse along with her sorcerers and astrologers. The final chapter in this section (ch 48) restates God’s purpose of gaining release of the Israelites from Babylon through his chosen ally, Cyrus of Persia.<\/p>\n<h5>Salvation through the Servant of the Lord (49–57)<\/h5>\n<p>Chapters 49–53 contain the final three Servant Songs (cf. also 42:1-7), culminating in the death of the servant for the sins of the world (52:13–53:12). In the second Servant Song (49:1-7), Isaiah describes the call and ministry of the servant, noting that he will face strong opposition as he accomplishes salvation for Israel and the nations. The rest of chapter 49 deals primarily with the way God will bring Israel back from exile. Soon the land will be filled with a mighty throng (vv 19-21), and the Gentiles will acknowledge Israel and her God (vv 22-23).<\/p>\n<p>Although Israel has fully deserved the exile because of her sins (50:1-3), the suffering endured by the servant (vv 4-11; the third Servant Song) is wholly undeserved. The beating and mocking of verse 6 are prophetic of Christ’s experience (cf. Mt 27:26, 30; Mk 15:19). In verses 10-11 of Isaiah 50 the whole nation is challenged to trust in the Lord, as the servant did. There is, in fact, a believing remnant who obey the Lord (51:1-8), and the Lord promises that he will restore them to their homeland. Israel has drunk the cup of God’s wrath (vv 17, 22), but the good news of release from exile causes even the ruins of Jerusalem to burst into songs of joy (52:7-10).<\/p>\n<p>Yet the best news of all is salvation from sin; the final Servant Song (52:13–53:12) tells how Christ wins freedom for those held in bondage to sin. In this brief passage we learn how Christ suffers rejection (53:3) and even disfigurement (52:14). Led like a lamb to the slaughter (53:7), he carries our sins in his body as he dies in ignominy. The people think he is suffering for his own sins (v 4), but he is “pierced” and “crushed for our iniquities” (v 5). The first and last paragraphs of this section (52:13-15; 53:10-12) state that through his suffering the servant is highly exalted. What seems like a terrible defeat is actually victory over death and Satan and brings salvation for many.<\/p>\n<p>As a direct result of the servant’s death, great joy comes to all people. In chapter 54 this joy is reflected in Jerusalem’s new status as the Lord’s wife. Her descendants will be numerous and eager to learn from the Lord. For the first time the plural “servants of the <span>Lord<\/span>” appears (54:17), apparently including all believers, whether Jew or Gentile (cf. 65:8-9, 13-15). Joy and prosperity also characterize chapter 55, an invitation to a great spiritual banquet. All people are urged to turn to the Lord who keeps his promises to Israel. In 56:1-8, foreigners are invited to come to God’s “holy mountain” in Jerusalem, for the temple will be a house of prayer for all the nations (56:7; cf. Mt 21:13).<\/p>\n<p>Believing Gentiles are contrasted sharply with unbelieving Jews, and in 56:9–57:13 Isaiah returns again to the theme of judgment. Israel suffers because her leaders are wicked and because the people are guilty of idolatry. Spiritual healing is available, but unless individuals repent, they cannot be part of the remnant who will return from exile and enjoy peace in the Promised Land.<\/p>\n<h5>Ultimate Blessing and Final Judgment (58–66)<\/h5>\n<p>The last nine chapters of Isaiah emphasize redemption and glory, but the reality of judgment is also very much in evidence. In fact, chapters 58 and 59 bemoan the sins of Israel. The people are hypocritical in their worship; they are selfish and fail to keep the Sabbath. Lying, oppression, and murder separate the people from God. When Isaiah openly confesses these sins (59:12-13), the Lord suddenly takes action on behalf of his people. Like a mighty warrior, he rescues the believing remnant from Babylon and brings them back to Jerusalem.<\/p>\n<p>In chapter 60 the glory and wealth of Jerusalem reach new heights. Both the city and the sanctuary are adorned with splendor, matching the prosperity of Solomon’s reign. Just as the nations treated Solomon with honor, so earth’s leaders will assist and strengthen the returning exiles. While it is true that the Persian government did help the Jews repeatedly, the conditions described here will have their ultimate fulfillment during the Millennium and in connection with the new Jerusalem (cf. Rv 21:23; 22:5). The ancient ruins will be rebuilt (Is 61:4), and the Lord will fulfill the covenant made with Abraham and David (Is 61:8; cf. Gn 12:1-3; Is 55:3). Jerusalem will be the city of the holy people, the redeemed of the Lord (Is 62:12), and the Lord will take delight in her (v 4).<\/p>\n<p>In order to accomplish salvation for his people, God will have to judge the ungodly first. The great trampling of the winepress (63:2-3) graphically portrays the judgment process and is linked with the Day of the Lord (cf. 13:3; 34:2). Since God has promised to intervene on behalf of his people, Isaiah prays for the realization of that promise (63:7–64:12). He recalls God’s faithfulness in the past and pleads that he will again have mercy upon his suffering people.<\/p>\n<p>The answer to Isaiah’s prayer is found in chapter 65. God does promise to give the Holy Land back to his servants, to those who worship him and obey him. But for that segment of the nation that continues in its obstinacy, God promises anguish and destruction. The ultimate joy of God’s servants is contained in a description of new heavens and a new earth (65:17-25). Peace, long life, and prosperity will be among the blessings enjoyed in an era that seems to combine features of the Millennium and the eternal state (cf. ch 60).<\/p>\n<p>In a fitting summary, chapter 66 ties together the themes of salvation and judgment. God will comfort Jerusalem and abundantly bless her, but sinners are the objects of his wrath. Those who honor him will endure forever, but those who rebel will suffer everlasting rejection.<\/p>\n<p><em>See also<\/em> Isaiah (Person); Israel, History of; Messiah; Prophecy; Prophet, Prophetess; Servant of the Lord; Virgin Birth of Jesus.<\/p>","content_en":"<h3>ISAIAH, Book of<\/h3>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Literary Unity<\/p>\n<p>• Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The prophet Isaiah, whose name means “the Lord saves,” lived and ministered in Jerusalem. Because of his repeated contact with the kings of Judah, some scholars believed that Isaiah was related to the royal family, but this is not certain. According to chapters 7 and 8, Isaiah was married and had at least two sons, Shear-jashub and Maher-shalal-hash-baz, whose symbolic names illustrated God’s dealings with the nation as a whole. The “disciples” mentioned in 8:16 probably assisted Isaiah in his ministry and may have helped him record the book that bears his name.<\/p>\n<p>When Isaiah saw the Lord in the famous temple vision described in chapter 6, he was willing to go wherever God sent him, even though he would face strong opposition (6:9-10). King Ahaz proved to be particularly resistant to Isaiah’s advice (7:4-17), and the people in general ridiculed his preaching (5:10-12; 28:9-10). During the reign of the godly Hezekiah, however, Isaiah’s ministry was much appreciated, and the king consulted him eagerly during times of crisis (37:1-7, 21-35).<\/p>\n<p>Isaiah is usually regarded as the greatest of the writing prophets. Some of the chapters in his book display an unparalleled literary beauty and make use of poetic devices and a rich variety of symbols. Chapters 40–66 contain many powerful passages that underscore the grandeur of the book. It is ironic, then, that many scholars attribute these chapters to a “second” or “third” Isaiah, unknown authors who wrote much later than Isaiah in connection with the Babylonian exile. Yet elsewhere in the OT, the names of all who wrote the prophetic books are preserved, and it would be most unusual for the Jews not to know who wrote such magnificent prophecy as chapters 40–66.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since many of the events recorded in chapters 1–39 took place during the ministry of Isaiah, most of these chapters were probably written by about 700 <span>BC<\/span> or shortly thereafter. The destruction of the Assyrian army in 701 <span>BC<\/span> represents the climax of the first half of the book, fulfilling the prophecy of 10:16, 24-34 and 30:31-33. In 37:38 Isaiah refers to the death of King Sennacherib, which did not occur until 681 <span>BC<\/span>. This means that some of the earlier chapters, along with 40–66, were probably written later, during Isaiah’s retirement years. A gap of several decades could help account for the change in subject matter that is found in the last half of the book. In these chapters Isaiah projects into the future as he addresses the Jews who would be in exile in Babylon about 550 <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Isaiah’s public ministry occurred primarily from 740–700 <span>BC<\/span>, a period marked by the rapid expansion of the nation of Assyria. Under King Tiglath-pileser III (745–727 <span>BC<\/span>), the Assyrians moved to the west and south, and by 738 <span>BC<\/span> the Assyrian monarch was demanding tribute from Damascus and Israel. About 734 <span>BC<\/span> Rezin of Damascus (Syria) and Pekah of Israel organized a coalition to rebel against Assyria, and they tried to enlist the support of King Ahaz of Judah. But Ahaz refused to join, and when the kings of Damascus and Israel invaded Judah (see 7:1), Ahaz appealed directly to Tiglath-pileser for help (cf. 2 Kgs 16:7-9). With little hesitation the Assyrians returned to capture Damascus and to turn the northern kingdom of Israel into an Assyrian province.<\/p>\n<p>The puppet king Hoshea ruled over Israel from 732–723 BC but was imprisoned when he joined a revolt against Shalmaneser V, the new Assyrian king. Shalmaneser besieged the capital city of Samaria, which finally fell in 722 <span>BC<\/span>, spelling the end of the northern kingdom. Sargon succeeded Shalmaneser in 722 and had to quell a number of revolts. In 711 <span>BC<\/span> Sargon captured the Philistine city of Ashdod in a campaign that became the occasion of Isaiah’s prophecy of chapter 20.<\/p>\n\n<p>Even more important was the widespread rebellion that broke out with the accession of Sennacherib in 705 <span>BC<\/span>. King Hezekiah of Judah withheld his normal tribute payment, and by 701 <span>BC<\/span> Sennacherib had invaded Palestine to punish the rebels. The details of this campaign are given in Isaiah 36–37 and tell how city after city was captured by the Assyrians before the invaders stood at the gates of Jerusalem and demanded total surrender. With almost no hope of survival, Hezekiah nevertheless was encouraged by Isaiah to trust God, and in one night the angel of the Lord struck down 185,000 Assyrian soldiers, virtually wiping out Sennacherib’s army (Is 37:36-37).<\/p>\n<p>In an effort to befriend the enemies of Assyria, Hezekiah showed his treasures to envoys of the king of Babylon (39:1-4). Isaiah warned that someday the Babylonian armies would conquer Jerusalem and carry off those very treasures, along with the residents of the city (vv 5-7). Not only did Isaiah predict the Babylonian captivity of 586–539 <span>BC<\/span> (cf. 6:11-12), but he also foretold that Israel would be released from Babylon (48:20). The Chaldean kingdom led by Nebuchadnezzar would be God’s instrument of judgment upon Judah, but they too would suffer defeat. One of Isaiah’s most remarkable prophecies was the naming of Cyrus, king of Persia, the ruler who would conquer the Babylonians in 539 <span>BC<\/span> and release Israel from exile (cf. 44:28). Along with the Medes (cf. 13:17), Cyrus won several important victories before sending his troops against Babylon. Isaiah hailed him as one anointed by the Lord to bring deliverance for Israel (45:1-5).<\/p>\n<p class=\"h2\" id=\"LiteraryUnity\">Literary Unity<\/p>\n<p>Largely because of the references to the later kingdoms of Babylon and Persia, the unity of Isaiah has been called into question. Chapters 40–66 move abruptly into the exilic period of 550 <span>BC<\/span>, almost 150 years after Isaiah lived. Moreover, the Servant of the Lord plays a prominent role in these chapters and the messianic king fades into the background. Brilliant poetic passages are found in chapters 40, 53, 55, and 60, demonstrating remarkable depth and power.<\/p>\n<p>Although these factors are sometimes cited as a sign of disunity, there are actually strong indications for unity in the book. For example, the historical interlude (chs 36–39) forms a hinge or bridge that links chapters 1–35 and 40–66. Chapters 36–37 complete the Assyrian section, and chapters 38–39 introduce the Babylonian material. Most of the linking chapters are written in prose, while the others (in some translations) are largely poetry. From the standpoint of verbal or stylistic unity, one can point to Isaiah’s favorite title for God, “the Holy One of Israel.” This title appears 12 times in chapters 1–39, and 14 times in chapters 40–66, but only seven times in the rest of the OT. A study of the famous Servant Songs of 52:13–53:12 reveals several ties with earlier passages, especially in chapters 1–6. The servant who is smitten and wounded (53:4-5) receives the same punishment as the beaten and injured nation of 1:5-6 (also cf. 52:13 with 2:12 and 6:1).<\/p>\n<p class=\"h2\" id=\"TheologicalTeaching\">Theological Teaching<\/p>\n<p>Isaiah is to the OT as the book of Romans is to the NT—a book filled with rich theological truth. Like Romans, Isaiah unveils the sinfulness of God’s rebellious people and his gracious provision of salvation. Because God is the Holy One of Israel (1:4; 6:3), he cannot ignore sin but must punish those who are guilty. Both Israel (5:30; 42:25) and the other nations (2:11, 17, 20) experience a time of judgment known as the Day of the Lord. In anger God raises his hand against his people (cf. 5:25), but ultimately his wrath is poured out upon Babylon and the nations (cf. 13:3-5; 34:2).<\/p>\n<p>With the fall of Assyria and Babylon, the Day of the Lord becomes a day of joyous victory (10:27; 61:2). According to Isaiah 63:4, it is the year of the Lord’s redemption. Earlier, Israel had been redeemed from slavery in Egypt; now the return from the Babylonian captivity brings equal joy (52:9; 61:1). The ultimate redemption is to be accomplished through the death of Christ, and Isaiah 53 describes our Lord’s suffering and death in graphic terms. His ministry as the Suffering Servant is also introduced in 49:4 and 50:6-7; meanwhile, 49:6 states that the servant will be “a light for the Gentiles.” Looking ahead to the Second Coming, Isaiah predicts a messianic age of peace and righteousness. Nations will “beat their swords into plowshares” (2:4) and the “Prince of Peace” will rule forever (9:6-7).<\/p>\n<p>Throughout the book God is pictured as the all-powerful Creator (48:13)—the sovereign One seated on a throne, high and exalted; the King, the Lord Almighty (6:1, 5). He controls the armies of the earth (13:4) and removes rulers as he wills (40:23-24). Before him, nations “are but a drop in the bucket” (40:15, <span>nlt<\/span>), and compared with him all idols are worthless and without power (41:29; 44:6). This is the God who shows his fury to his foes and his love to his servants (66:14).<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Messages of Judgment and Hope (1–12)<\/h5>\n<p>In the opening chapter Isaiah characterizes Israel (including Judah) as “a sinful nation” that has rebelled against God. Although the people regularly bring offerings to him, their worship is hypocritical, an attempt to mask their oppression of the poor and helpless. The Lord encourages the nation to repent of their sin or face the fires of judgment. After this introduction, Isaiah turns to describe the peace of the messianic age in 2:1-4. The day will come when all nations will obey God’s word and live at peace. “The mountain of the <span>Lord<\/span>”—Jerusalem—will be raised up “and all the nations shall flow to it” (2:2-3, <span>rsv<\/span>). In the meantime, however, both Israel and the nations have exalted themselves against the Lord, and he will judge them in an awesome display of power. For Israel, God’s judgment will bring great upheaval, including the loss of its leaders. Defiant and ruthless, the rulers will face either death or deportation. Chapter 3 ends by denouncing the pride and vanity of the women of Zion; they, too, will suffer disgrace. After Jerusalem is cleansed of its sin, the remnant will enjoy the rule of “the branch of the <span>Lord<\/span>,” who will protect and shield his people (4:2-6).<\/p>\n<p>In 5:1-7 Isaiah presents a short song about Israel as God’s vineyard. The Lord did everything possible to ensure a yield of good grapes, but the vineyard produced nothing but bad fruit and had to be destroyed. Isaiah then pronounces six woes against Israel, and announces that the Assyrian army will invade the land. Against the backdrop of Israel’s sin, Isaiah (ch 6) gives an account of the vision through which he was called as a prophet. Overwhelmed by the holiness of God and by his own sinfulness, Isaiah thought he was ruined, but when he was assured that his sins were forgiven, he responded positively to God’s call in spite of the stubbornness of the nation to which he was sent.<\/p>\n<p>One of the most stubborn individuals in all the nation was King Ahaz of Judah, and chapter 7 describes Isaiah’s encounter with this godless ruler. When Ahaz was threatened by Damascus and the northern kingdom, he refused to believe Isaiah’s promise that God would protect him. This was the occasion on which Isaiah gave Ahaz the sign of Immanuel (7:14). The “virgin” refers ultimately to Mary and “Immanuel” to Christ (Mt 1:23), but in the near fulfillment the child could be Isaiah’s own son Maher-shalal-hash-baz (Is 8:3). (<em>See<\/em> four interpretations of this passage in Virgin Birth of Jesus.) This name (meaning “swift to plunder and quick to spoil,” v 1, <span>nlt<\/span> mg) would be a sign that soon Judah’s enemies would fall; “Immanuel” signified that God would be with Judah (v 10, <span>nlt<\/span> mg). However, if Ahaz appealed for help to the king of Assyria, Isaiah warned him, Assyria’s powerful armies would one day invade Judah also (cf. 7:17-25; 8:6-8). The destruction brought by Assyria would plunge Judah into a time of famine and distress (8:21-22).<\/p>\n<p>Nevertheless, the gloom and darkness associated with the Assyrian invasion would not last indefinitely, and 9:1-5 speaks of a time of peace and joy. Verses 6-7 introduce a child who would become a righteous King and would rule forever. This “Prince of Peace” is the Messiah, the “Mighty God” whose kingdom is described in 2:2-4.<\/p>\n<p>For the immediate future, however, both Israel and Judah will suffer the agony of war as punishment for their sins. God is angry with his people because they are proud and arrogant, and their leaders disregard the pleas of the poor and needy. Civil war and foreign invasion will crush the hapless nation (9:8–10:4). But once Israel has been judged, God will turn his hand against Assyria, the instrument he has used to judge other nations. Because of her string of victories, Assyria is filled with pride and is eager for more triumph. Yet even at the moment when Jerusalem is about to succumb, God will cut down the Assyrian army like a cedar in Lebanon and spare his people (10:26-34).<\/p>\n<p>After Assyria’s defeat, Isaiah describes the restoration of Israel and the powerful rule of the Messiah (ch 11). Both Jews and Gentiles will be attracted to Jerusalem to enjoy an era of peace and justice. Like David, the Messiah will have the Spirit of God resting upon him as he judges the wicked and protects the needy. To conclude these opening messages, Isaiah offers two short songs of praise that celebrate God’s past deliverance and his promise of future blessing (ch 12).<\/p>\n<h5>Oracles against the Nations (13–23)<\/h5>\n<p>Although Babylon is not the major power of the day, Isaiah begins his announcements of judgment with two chapters about the destruction of Assyria’s neighbor to the south. Babylon will eventually conquer Jerusalem (between 605 and 586 <span>BC<\/span>), but the Medes (13:17) along with the Elamites will capture Babylon (539 <span>BC<\/span>). In spite of the glory to be achieved by future kings of Babylon, God will bring their pomp down to the grave (14:9-10). The chapter ends with short prophecies against Assyria and the Philistines.<\/p>\n<p>One of Israel’s oldest enemies was the nation of Moab, situated east of the Dead Sea. Even though it was a small country, Isaiah devotes two chapters to these descendants of Lot. Chapter 15 describes the extensive mourning that will overwhelm their cities. After a brief interlude urging the Moabites to submit to Israel and to her God (16:1-5), Isaiah notes that pride will lead to Moab’s downfall. Sounds of weeping fill the land as the vines and fields wither and are trampled.<\/p>\n<p>In chapter 17 the fourth oracle is directed against Damascus and Ephraim (the northern kingdom of Israel), probably reflecting their alliance against Judah about 734 <span>BC<\/span>. Both nations will face ruin, and Ephraim is condemned for abandoning the Lord, her “Savior” and “Rock” (17:10).<\/p>\n<p>In chapters 18 and 19 Isaiah turns to the south and addresses Ethiopia and Egypt, countries that had strong links from 715–633 <span>BC<\/span>, when an Ethiopian named Shabako became pharaoh in Egypt. But Egypt is plagued with disunity and suffers greatly at the hands of Assyrian kings. In spite of the supposed wisdom of her leaders, Egypt faces economic and political ruin (19:5-15). Yet the time is coming when the Egyptians will be restored and will worship the God of Israel. Along with Assyria and Israel, Egypt will become a blessing (19:24). Some interpreters think this is a prophecy of the salvation of Gentiles during the church age, but others relate this day to the peace of the millennial age (cf. 2:2-4; 11:6-9). For the immediate future, however, Isaiah announces that Assyria will take many Egyptians and Ethiopians into captivity (ch 20).<\/p>\n<p>A second oracle about Babylon (cf. 13:1–14:23) is contained in chapter 21, and Isaiah is staggered as he considers the impact of Babylon’s fall (21:3-4). When Babylon collapses, the world will know that her gods were powerless (21:9; cf. Rv 14:8; 18:2).<\/p>\n<p>Although it seems out of place among these oracles against the nations, chapter 22 condemns the city of Jerusalem. Like the nations, Jerusalem is full of revelry (22:2) but will soon experience the terrors of a siege. Since the people no longer rely on the Lord (v 11), he will hand them over to the enemy. Jerusalem’s unfaithfulness is exemplified by Shebna, a high official guilty of pride and materialism whose position will be taken by the godly Eliakim (vv 15-23).<\/p>\n<p>The last oracle (ch 23) is directed against the city of Tyre, which resisted capture until Alexander the Great conquered the island fortress in 332 <span>BC<\/span>. When Tyre fell, the economy of the entire Mediterranean world was shaken, for her ships had carried the goods of the nations far and wide.<\/p>\n<h5>Final Judgment and Blessing (24–27)<\/h5>\n<p>This section functions as a grand finale to chapters 13–23 in that it anticipates God’s judgment upon the nations and the inauguration of the kingdom of God. A defiled earth must bear its punishment (24:5-6) and even the forces of Satan face judgment (vv 21-22).<\/p>\n<p>In chapter 25 Isaiah rejoices over God’s great triumph and looks ahead to a day when death will be swallowed up and tears will be wiped from all faces (25:8). Israel’s longtime enemies, symbolized by Moab, will be laid low (vv 10-12), but Jerusalem will be a stronghold for the righteous (26:1-3). In 26:7-19 the nation prays that these promises will become a reality. Verses 20-21 indicate that the Lord will indeed respond, pouring out his wrath upon a sin-cursed earth and upon Satan himself (27:1). When that takes place, Israel will be a fruitful vineyard, a blessing to the whole world (27:2-6; contrast 5:1-7). First, however, Israel will have to endure war and exile, and then the remnant will return to Jerusalem.<\/p>\n<h5>A Series of Woes (28–33)<\/h5>\n<p>Returning to his own historical period, Isaiah pronounces a series of woes upon both the northern and southern kingdoms, as well as one upon Assyria (ch 33). Chapter 28 begins with a description of the fading power of Samaria, the capital of the northern kingdom. Verses 7-10 portray the leaders of Judah in the same light; they have disregarded Isaiah’s message and are out of touch with God. Judgment is on the way, and their false preparation (vv 15, 18) will be of no avail. God will fight against Israel (vv 21-22), and even Jerusalem will be put under siege until God in his mercy intervenes (29:1-8). Because of their hypocritical worship, the people deserve to be punished, but in the future Israel will again acknowledge the Lord and be made physically and spiritually whole (29:17-24).<\/p>\n<p>Chapters 30 and 31 denounce Judah’s proposed alliance with Egypt in the effort to thwart Assyria. God wants his people to trust him, not their unreliable neighbors to the south. The Lord promises to protect Jerusalem (30:18; 31:5) and defeat the invading Assyrian army (30:31-33; 31:8-9). None can stand before his mighty sword.<\/p>\n<p>Continuing on this positive note, Isaiah goes on to emphasize the righteous rule of the messianic king in chapters 32 and 33. Zion will enjoy peace and security at last (32:2, 17-18; 33:6), a great change from Isaiah’s own time. In eighth-century <span>BC<\/span> Judah the women might feel secure (32:9), but the Assyrian troops will devastate the crops and precipitate widespread mourning. However, the lamenting will soon end, as the prophet pronounces woe upon Assyria in 33:1. After Isaiah prays for the destruction of Assyria (33:2-9), God promises to take action (vv 10-12). Gone will be the enemy soldiers and officials, for the Lord will save his people and bring them justice and security.<\/p>\n<h5>More Judgment and Blessing (34–35)<\/h5>\n<p>This section forms a climax to chapters 28–33. Once more, cataclysmic judgment precedes a time of blessing and restoration. In chapter 34 Isaiah depicts a judgment of cosmic dimensions as he moves to a consideration of the last days. Heaven and earth endure the wrath of God that is poured out upon the nations, and verse 4 provides the basis for John’s description of the great tribulation in Revelation 6:13-14. Edom (like Moab; see Is 25:10-12) represents a world judged by the sword of the Lord in his day of vengeance.<\/p>\n<p>Chapter 35, on the other hand, speaks of joy and restoration in a passage that pulsates with life. A blooming desert corresponds to the physical and spiritual age when God will come to redeem his people. Both the return of the Israelites from the Babylonian captivity and the second coming of Christ fit this glorious scene.<\/p>\n<h5>Historical Interlude (36–39)<\/h5>\n<p>These chapters form the hinge that connects the two halves of the book. Chapters 36 and 37 contain the fulfillment of Isaiah’s prophecies about Assyria’s collapse, and chapters 38 and 39 introduce the Babylonian captivity that forms the backdrop for chapters 40–66. In 701 <span>BC<\/span> King Sennacherib of Assyria demands the unconditional surrender of Jerusalem. He sends his field commander to address the people and try to gain their submission. With persuasive words, the commander tries to convince the city that surrender is the best policy. Amazingly the people do not panic, and King Hezekiah asks Isaiah to pray for the beleaguered city. The prophet does so and announces that the proud Assyrians will not triumph. Instead, they suffer a terrible disaster as the angel of the Lord strikes down 185,000 men.<\/p>\n<p>Chapters 38 and 39 relate another crisis in Hezekiah’s life when he becomes desperately ill. Miraculously, God heals him, and Hezekiah praises the Lord for his gracious intervention. When the king of Babylon sends envoys to congratulate Hezekiah on his recovery, Hezekiah foolishly shows these messengers his royal treasures. Isaiah solemnly announces that someday the armies of Babylon will capture Jerusalem, plunder the land, and take away these treasures.<\/p>\n<h5>The Return from Babylon (40–48)<\/h5>\n<p>The Babylonian captivity eventually comes, but Isaiah promises that it will end. God, the incomparably powerful Creator, is far greater than any king, nation, or god, and he will bring his people back to Jerusalem. To accomplish this return from exile, God raises up Cyrus, the king of Persia (41:2, 25). The Lord does not forget his people, and he encourages them to take heart and to rejoice.<\/p>\n<p>In chapter 42 we are introduced to a person even more significant than Cyrus the Persian. Verses 1-7 (the first of four Servant Songs) describe the servant of the Lord, who will bring justice to the nations and will be “a light for the Gentiles” (42:6). This is the Messiah, and the redemption he will accomplish on Calvary (cf. ch 53) is greater than the release from Babylon. In light of the good news associated with the servant, Isaiah praises the Lord for punishing the wicked and rescuing his wayward people. Chapter 43 declares that nothing will stand in the way of Israel’s return, and the Lord will remember their sins no more. In fact, he will pour out his Spirit on their descendants (44:3).<\/p>\n<p>A God so great is far more powerful than any idol. In 44:6-20 Isaiah makes use of satire to show the worthlessness of man-made images. God alone has the power to create and to restore, and he will bring Cyrus on the scene to effect the release of the exiles and to begin the rebuilding of Jerusalem. Chapters 46 and 47 contrast the God of Israel and the idols of Babylon. When God raises up Cyrus, Babylon’s idols will be unable to save their nation, and the queen of kingdoms (47:5) will collapse along with her sorcerers and astrologers. The final chapter in this section (ch 48) restates God’s purpose of gaining release of the Israelites from Babylon through his chosen ally, Cyrus of Persia.<\/p>\n<h5>Salvation through the Servant of the Lord (49–57)<\/h5>\n<p>Chapters 49–53 contain the final three Servant Songs (cf. also 42:1-7), culminating in the death of the servant for the sins of the world (52:13–53:12). In the second Servant Song (49:1-7), Isaiah describes the call and ministry of the servant, noting that he will face strong opposition as he accomplishes salvation for Israel and the nations. The rest of chapter 49 deals primarily with the way God will bring Israel back from exile. Soon the land will be filled with a mighty throng (vv 19-21), and the Gentiles will acknowledge Israel and her God (vv 22-23).<\/p>\n<p>Although Israel has fully deserved the exile because of her sins (50:1-3), the suffering endured by the servant (vv 4-11; the third Servant Song) is wholly undeserved. The beating and mocking of verse 6 are prophetic of Christ’s experience (cf. Mt 27:26, 30; Mk 15:19). In verses 10-11 of Isaiah 50 the whole nation is challenged to trust in the Lord, as the servant did. There is, in fact, a believing remnant who obey the Lord (51:1-8), and the Lord promises that he will restore them to their homeland. Israel has drunk the cup of God’s wrath (vv 17, 22), but the good news of release from exile causes even the ruins of Jerusalem to burst into songs of joy (52:7-10).<\/p>\n<p>Yet the best news of all is salvation from sin; the final Servant Song (52:13–53:12) tells how Christ wins freedom for those held in bondage to sin. In this brief passage we learn how Christ suffers rejection (53:3) and even disfigurement (52:14). Led like a lamb to the slaughter (53:7), he carries our sins in his body as he dies in ignominy. The people think he is suffering for his own sins (v 4), but he is “pierced” and “crushed for our iniquities” (v 5). The first and last paragraphs of this section (52:13-15; 53:10-12) state that through his suffering the servant is highly exalted. What seems like a terrible defeat is actually victory over death and Satan and brings salvation for many.<\/p>\n<p>As a direct result of the servant’s death, great joy comes to all people. In chapter 54 this joy is reflected in Jerusalem’s new status as the Lord’s wife. Her descendants will be numerous and eager to learn from the Lord. For the first time the plural “servants of the <span>Lord<\/span>” appears (54:17), apparently including all believers, whether Jew or Gentile (cf. 65:8-9, 13-15). Joy and prosperity also characterize chapter 55, an invitation to a great spiritual banquet. All people are urged to turn to the Lord who keeps his promises to Israel. In 56:1-8, foreigners are invited to come to God’s “holy mountain” in Jerusalem, for the temple will be a house of prayer for all the nations (56:7; cf. Mt 21:13).<\/p>\n<p>Believing Gentiles are contrasted sharply with unbelieving Jews, and in 56:9–57:13 Isaiah returns again to the theme of judgment. Israel suffers because her leaders are wicked and because the people are guilty of idolatry. Spiritual healing is available, but unless individuals repent, they cannot be part of the remnant who will return from exile and enjoy peace in the Promised Land.<\/p>\n<h5>Ultimate Blessing and Final Judgment (58–66)<\/h5>\n<p>The last nine chapters of Isaiah emphasize redemption and glory, but the reality of judgment is also very much in evidence. In fact, chapters 58 and 59 bemoan the sins of Israel. The people are hypocritical in their worship; they are selfish and fail to keep the Sabbath. Lying, oppression, and murder separate the people from God. When Isaiah openly confesses these sins (59:12-13), the Lord suddenly takes action on behalf of his people. Like a mighty warrior, he rescues the believing remnant from Babylon and brings them back to Jerusalem.<\/p>\n<p>In chapter 60 the glory and wealth of Jerusalem reach new heights. Both the city and the sanctuary are adorned with splendor, matching the prosperity of Solomon’s reign. Just as the nations treated Solomon with honor, so earth’s leaders will assist and strengthen the returning exiles. While it is true that the Persian government did help the Jews repeatedly, the conditions described here will have their ultimate fulfillment during the Millennium and in connection with the new Jerusalem (cf. Rv 21:23; 22:5). The ancient ruins will be rebuilt (Is 61:4), and the Lord will fulfill the covenant made with Abraham and David (Is 61:8; cf. Gn 12:1-3; Is 55:3). Jerusalem will be the city of the holy people, the redeemed of the Lord (Is 62:12), and the Lord will take delight in her (v 4).<\/p>\n<p>In order to accomplish salvation for his people, God will have to judge the ungodly first. The great trampling of the winepress (63:2-3) graphically portrays the judgment process and is linked with the Day of the Lord (cf. 13:3; 34:2). Since God has promised to intervene on behalf of his people, Isaiah prays for the realization of that promise (63:7–64:12). He recalls God’s faithfulness in the past and pleads that he will again have mercy upon his suffering people.<\/p>\n<p>The answer to Isaiah’s prayer is found in chapter 65. God does promise to give the Holy Land back to his servants, to those who worship him and obey him. But for that segment of the nation that continues in its obstinacy, God promises anguish and destruction. The ultimate joy of God’s servants is contained in a description of new heavens and a new earth (65:17-25). Peace, long life, and prosperity will be among the blessings enjoyed in an era that seems to combine features of the Millennium and the eternal state (cf. ch 60).<\/p>\n<p>In a fitting summary, chapter 66 ties together the themes of salvation and judgment. God will comfort Jerusalem and abundantly bless her, but sinners are the objects of his wrath. Those who honor him will endure forever, but those who rebel will suffer everlasting rejection.<\/p>\n<p><em>See also<\/em> Isaiah (Person); Israel, History of; Messiah; Prophecy; Prophet, Prophetess; Servant of the Lord; Virgin Birth of Jesus.<\/p>","summary_ro":"ISAIAH, Book of Preview • Author • Date • Background • Literary Unity • Theological Teaching • Content Author The prophet Isaiah, whose name means “the Lord saves,” lived and ministered in Jerusalem. Because of his repeated contact with the kings of Judah, some scholars believed that Isaiah was related to the royal family, but this is not certain. According to chapters 7 and 8, Isaiah was married and had at least two sons, Shear-jashub and Maher-shalal-hash-baz, whose symbolic names illustrat...","summary_en":"ISAIAH, Book of Preview • Author • Date • Background • Literary Unity • Theological Teaching • Content Author The prophet Isaiah, whose name means “the Lord saves,” lived and ministered in Jerusalem. Because of his repeated contact with the kings of Judah, some scholars believed that Isaiah was related to the royal family, but this is not certain. According to chapters 7 and 8, Isaiah was married and had at least two sons, Shear-jashub and Maher-shalal-hash-baz, whose symbolic names illustrat...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51464,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:17","title_en":"Study Note: Isaia 29:17","content_ro":"<p><strong>29:17<\/strong> <em>The forests of Lebanon<\/em> are usually an image of luxuriant growth (see 2:13; 14:8), but here they represent desolation.<\/p>","content_en":"<p><strong>29:17<\/strong> <em>The forests of Lebanon<\/em> are usually an image of luxuriant growth (see 2:13; 14:8), but here they represent desolation.<\/p>","summary_ro":"29:17 The forests of Lebanon are usually an image of luxuriant growth (see 2:13; 14:8), but here they represent desolation.","summary_en":"29:17 The forests of Lebanon are usually an image of luxuriant growth (see 2:13; 14:8), but here they represent desolation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79090,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:17","title_en":"Study Note: Isaia 29:17","content_ro":"<p><strong>29:17<\/strong> <em>The forests of Lebanon<\/em> are usually an image of luxuriant growth (see 2:13; 14:8), but here they represent desolation.<\/p>","content_en":"<p><strong>29:17<\/strong> <em>The forests of Lebanon<\/em> are usually an image of luxuriant growth (see 2:13; 14:8), but here they represent desolation.<\/p>","summary_ro":"29:17 The forests of Lebanon are usually an image of luxuriant growth (see 2:13; 14:8), but here they represent desolation.","summary_en":"29:17 The forests of Lebanon are usually an image of luxuriant growth (see 2:13; 14:8), but here they represent desolation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106716,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:17","title_en":"Study Note: Isaia 29:17","content_ro":"<p><strong>29:17<\/strong> <em>The forests of Lebanon<\/em> are usually an image of luxuriant growth (see 2:13; 14:8), but here they represent desolation.<\/p>","content_en":"<p><strong>29:17<\/strong> <em>The forests of Lebanon<\/em> are usually an image of luxuriant growth (see 2:13; 14:8), but here they represent desolation.<\/p>","summary_ro":"29:17 The forests of Lebanon are usually an image of luxuriant growth (see 2:13; 14:8), but here they represent desolation.","summary_en":"29:17 The forests of Lebanon are usually an image of luxuriant growth (see 2:13; 14:8), but here they represent desolation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134342,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:17","title_en":"Study Note: Isaia 29:17","content_ro":"<p><strong>29:17<\/strong> <em>The forests of Lebanon<\/em> are usually an image of luxuriant growth (see 2:13; 14:8), but here they represent desolation.<\/p>","content_en":"<p><strong>29:17<\/strong> <em>The forests of Lebanon<\/em> are usually an image of luxuriant growth (see 2:13; 14:8), but here they represent desolation.<\/p>","summary_ro":"29:17 The forests of Lebanon are usually an image of luxuriant growth (see 2:13; 14:8), but here they represent desolation.","summary_en":"29:17 The forests of Lebanon are usually an image of luxuriant growth (see 2:13; 14:8), but here they represent desolation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63897,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy One of Israel","title_en":"The Holy One of Israel","content_ro":"<h3>The Holy One of Israel<\/h3>\n<p>The phrase <em>The Holy One of Israel<\/em> is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22).<\/p>\n<p>The Holy One stands apart from all his creation because he is morally perfect. Sinful people cannot dwell with him (see 1:4). God’s holiness requires ritual purity and moral perfection. God is a consuming fire who purges away anything that does not conform to his holy will (see 33:14).<\/p>\n<p>Yet the Holy One sets aside a remnant for himself (4:2-3; 6:13). He washes away their filth and commits to be present with them (12:6), his own redeemed people (35:8-9; 62:12; see also 49:7). He demonstrates his holy power as he comes to the aid of sinful and weak humans, rescues them from the exile that their sin creates, and opens up the new creation for them.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 71:22-23; 78:41; Prov 9:10; Isa 6:1-5; 10:17, 20; 17:7; 29:17-24; 30:15; 41:14, 17-20; 43:1-4, 10-21; 48:17-18; 54:4-5; 55:5; 57:15; Jer 50:29; 51:5; Ezek 39:7-8; Hos 11:8-9; Hab 3:3-6; John 6:66-69; Acts 2:27; 13:35; Rev 16:5-7<\/p>","content_en":"<h3>The Holy One of Israel<\/h3>\n<p>The phrase <em>The Holy One of Israel<\/em> is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22).<\/p>\n<p>The Holy One stands apart from all his creation because he is morally perfect. Sinful people cannot dwell with him (see 1:4). God’s holiness requires ritual purity and moral perfection. God is a consuming fire who purges away anything that does not conform to his holy will (see 33:14).<\/p>\n<p>Yet the Holy One sets aside a remnant for himself (4:2-3; 6:13). He washes away their filth and commits to be present with them (12:6), his own redeemed people (35:8-9; 62:12; see also 49:7). He demonstrates his holy power as he comes to the aid of sinful and weak humans, rescues them from the exile that their sin creates, and opens up the new creation for them.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 71:22-23; 78:41; Prov 9:10; Isa 6:1-5; 10:17, 20; 17:7; 29:17-24; 30:15; 41:14, 17-20; 43:1-4, 10-21; 48:17-18; 54:4-5; 55:5; 57:15; Jer 50:29; 51:5; Ezek 39:7-8; Hos 11:8-9; Hab 3:3-6; John 6:66-69; Acts 2:27; 13:35; Rev 16:5-7<\/p>","summary_ro":"The Holy One of Israel The phrase The Holy One of Israel is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22). The Hol...","summary_en":"The Holy One of Israel The phrase The Holy One of Israel is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22). The Hol...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67819,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holiness of God’s People","title_en":"The Holiness of God’s People","content_ro":"<h3>The Holiness of God’s People<\/h3>\n<p>God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before coming to Christ.<\/p>\n<p>At the heart of the lifestyle that God demanded of his people under the old covenant was the requirement that they be holy as God is holy (see Lev 19:2). God had rescued them from the domination of a cruel, foreign nation who served other gods; now they were to live as God’s people in the new land to which he was bringing them.<\/p>\n<p>Peter applies the same requirement to God’s people of the new covenant, those who have come to God through faith in Jesus Christ: “You must be holy in everything you do, just as God who chose you is holy” (1 Pet 1:15). This holiness has both a negative and a positive side. Negatively, to be holy is to separate <em>from<\/em> this world, to avoid the ways of thinking and acting that characterize people who do not know God. We turn away from our old sinful, pre-Christian lifestyle. As a result, God’s people truly are “temporary residents” (1 Pet 1:17)—their values do not stem simply from this present world. Positively, to be holy is also to be separate <em>for<\/em> God; it means that we imitate our Father and live out the values of our new homeland, the Kingdom of God.<\/p>\n<p>Believers in Christ have been set free from the old, meaningless life and its values. We are to live as obedient children of our heavenly Father (1 Pet 1:14). Our Father has not only redeemed us in his love; he also, like a human father, disciplines his children. He will judge us “according to what [we] do” (1:17). For this reason, we must live before God in “reverent fear” (1:17), recognizing his holiness and majesty, and seeking by faith to express his holy character in our lives. The life of holiness is not merely an option for believers: We are justified by our faith, but authentic faith must always reveal itself in works of holiness that please our Father (see Jas 2:14-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 10:3; 11:44-45; 19:2; Isa 29:17-24; 1 Cor 6:9-20; Heb 12:1-13; 1 Pet 1:15-18; Rev 21:5-8; 22:14-15<\/p>","content_en":"<h3>The Holiness of God’s People<\/h3>\n<p>God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before coming to Christ.<\/p>\n<p>At the heart of the lifestyle that God demanded of his people under the old covenant was the requirement that they be holy as God is holy (see Lev 19:2). God had rescued them from the domination of a cruel, foreign nation who served other gods; now they were to live as God’s people in the new land to which he was bringing them.<\/p>\n<p>Peter applies the same requirement to God’s people of the new covenant, those who have come to God through faith in Jesus Christ: “You must be holy in everything you do, just as God who chose you is holy” (1 Pet 1:15). This holiness has both a negative and a positive side. Negatively, to be holy is to separate <em>from<\/em> this world, to avoid the ways of thinking and acting that characterize people who do not know God. We turn away from our old sinful, pre-Christian lifestyle. As a result, God’s people truly are “temporary residents” (1 Pet 1:17)—their values do not stem simply from this present world. Positively, to be holy is also to be separate <em>for<\/em> God; it means that we imitate our Father and live out the values of our new homeland, the Kingdom of God.<\/p>\n<p>Believers in Christ have been set free from the old, meaningless life and its values. We are to live as obedient children of our heavenly Father (1 Pet 1:14). Our Father has not only redeemed us in his love; he also, like a human father, disciplines his children. He will judge us “according to what [we] do” (1:17). For this reason, we must live before God in “reverent fear” (1:17), recognizing his holiness and majesty, and seeking by faith to express his holy character in our lives. The life of holiness is not merely an option for believers: We are justified by our faith, but authentic faith must always reveal itself in works of holiness that please our Father (see Jas 2:14-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 10:3; 11:44-45; 19:2; Isa 29:17-24; 1 Cor 6:9-20; Heb 12:1-13; 1 Pet 1:15-18; Rev 21:5-8; 22:14-15<\/p>","summary_ro":"The Holiness of God’s People God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before comi...","summary_en":"The Holiness of God’s People God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before comi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91523,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy One of Israel","title_en":"The Holy One of Israel","content_ro":"<h3>The Holy One of Israel<\/h3>\n<p>The phrase <em>The Holy One of Israel<\/em> is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22).<\/p>\n<p>The Holy One stands apart from all his creation because he is morally perfect. Sinful people cannot dwell with him (see 1:4). God’s holiness requires ritual purity and moral perfection. God is a consuming fire who purges away anything that does not conform to his holy will (see 33:14).<\/p>\n<p>Yet the Holy One sets aside a remnant for himself (4:2-3; 6:13). He washes away their filth and commits to be present with them (12:6), his own redeemed people (35:8-9; 62:12; see also 49:7). He demonstrates his holy power as he comes to the aid of sinful and weak humans, rescues them from the exile that their sin creates, and opens up the new creation for them.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 71:22-23; 78:41; Prov 9:10; Isa 6:1-5; 10:17, 20; 17:7; 29:17-24; 30:15; 41:14, 17-20; 43:1-4, 10-21; 48:17-18; 54:4-5; 55:5; 57:15; Jer 50:29; 51:5; Ezek 39:7-8; Hos 11:8-9; Hab 3:3-6; John 6:66-69; Acts 2:27; 13:35; Rev 16:5-7<\/p>","content_en":"<h3>The Holy One of Israel<\/h3>\n<p>The phrase <em>The Holy One of Israel<\/em> is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22).<\/p>\n<p>The Holy One stands apart from all his creation because he is morally perfect. Sinful people cannot dwell with him (see 1:4). God’s holiness requires ritual purity and moral perfection. God is a consuming fire who purges away anything that does not conform to his holy will (see 33:14).<\/p>\n<p>Yet the Holy One sets aside a remnant for himself (4:2-3; 6:13). He washes away their filth and commits to be present with them (12:6), his own redeemed people (35:8-9; 62:12; see also 49:7). He demonstrates his holy power as he comes to the aid of sinful and weak humans, rescues them from the exile that their sin creates, and opens up the new creation for them.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 71:22-23; 78:41; Prov 9:10; Isa 6:1-5; 10:17, 20; 17:7; 29:17-24; 30:15; 41:14, 17-20; 43:1-4, 10-21; 48:17-18; 54:4-5; 55:5; 57:15; Jer 50:29; 51:5; Ezek 39:7-8; Hos 11:8-9; Hab 3:3-6; John 6:66-69; Acts 2:27; 13:35; Rev 16:5-7<\/p>","summary_ro":"The Holy One of Israel The phrase The Holy One of Israel is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22). The Hol...","summary_en":"The Holy One of Israel The phrase The Holy One of Israel is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22). The Hol...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95445,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holiness of God’s People","title_en":"The Holiness of God’s People","content_ro":"<h3>The Holiness of God’s People<\/h3>\n<p>God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before coming to Christ.<\/p>\n<p>At the heart of the lifestyle that God demanded of his people under the old covenant was the requirement that they be holy as God is holy (see Lev 19:2). God had rescued them from the domination of a cruel, foreign nation who served other gods; now they were to live as God’s people in the new land to which he was bringing them.<\/p>\n<p>Peter applies the same requirement to God’s people of the new covenant, those who have come to God through faith in Jesus Christ: “You must be holy in everything you do, just as God who chose you is holy” (1 Pet 1:15). This holiness has both a negative and a positive side. Negatively, to be holy is to separate <em>from<\/em> this world, to avoid the ways of thinking and acting that characterize people who do not know God. We turn away from our old sinful, pre-Christian lifestyle. As a result, God’s people truly are “temporary residents” (1 Pet 1:17)—their values do not stem simply from this present world. Positively, to be holy is also to be separate <em>for<\/em> God; it means that we imitate our Father and live out the values of our new homeland, the Kingdom of God.<\/p>\n<p>Believers in Christ have been set free from the old, meaningless life and its values. We are to live as obedient children of our heavenly Father (1 Pet 1:14). Our Father has not only redeemed us in his love; he also, like a human father, disciplines his children. He will judge us “according to what [we] do” (1:17). For this reason, we must live before God in “reverent fear” (1:17), recognizing his holiness and majesty, and seeking by faith to express his holy character in our lives. The life of holiness is not merely an option for believers: We are justified by our faith, but authentic faith must always reveal itself in works of holiness that please our Father (see Jas 2:14-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 10:3; 11:44-45; 19:2; Isa 29:17-24; 1 Cor 6:9-20; Heb 12:1-13; 1 Pet 1:15-18; Rev 21:5-8; 22:14-15<\/p>","content_en":"<h3>The Holiness of God’s People<\/h3>\n<p>God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before coming to Christ.<\/p>\n<p>At the heart of the lifestyle that God demanded of his people under the old covenant was the requirement that they be holy as God is holy (see Lev 19:2). God had rescued them from the domination of a cruel, foreign nation who served other gods; now they were to live as God’s people in the new land to which he was bringing them.<\/p>\n<p>Peter applies the same requirement to God’s people of the new covenant, those who have come to God through faith in Jesus Christ: “You must be holy in everything you do, just as God who chose you is holy” (1 Pet 1:15). This holiness has both a negative and a positive side. Negatively, to be holy is to separate <em>from<\/em> this world, to avoid the ways of thinking and acting that characterize people who do not know God. We turn away from our old sinful, pre-Christian lifestyle. As a result, God’s people truly are “temporary residents” (1 Pet 1:17)—their values do not stem simply from this present world. Positively, to be holy is also to be separate <em>for<\/em> God; it means that we imitate our Father and live out the values of our new homeland, the Kingdom of God.<\/p>\n<p>Believers in Christ have been set free from the old, meaningless life and its values. We are to live as obedient children of our heavenly Father (1 Pet 1:14). Our Father has not only redeemed us in his love; he also, like a human father, disciplines his children. He will judge us “according to what [we] do” (1:17). For this reason, we must live before God in “reverent fear” (1:17), recognizing his holiness and majesty, and seeking by faith to express his holy character in our lives. The life of holiness is not merely an option for believers: We are justified by our faith, but authentic faith must always reveal itself in works of holiness that please our Father (see Jas 2:14-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 10:3; 11:44-45; 19:2; Isa 29:17-24; 1 Cor 6:9-20; Heb 12:1-13; 1 Pet 1:15-18; Rev 21:5-8; 22:14-15<\/p>","summary_ro":"The Holiness of God’s People God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before comi...","summary_en":"The Holiness of God’s People God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before comi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119149,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy One of Israel","title_en":"The Holy One of Israel","content_ro":"<h3>The Holy One of Israel<\/h3>\n<p>The phrase <em>The Holy One of Israel<\/em> is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22).<\/p>\n<p>The Holy One stands apart from all his creation because he is morally perfect. Sinful people cannot dwell with him (see 1:4). God’s holiness requires ritual purity and moral perfection. God is a consuming fire who purges away anything that does not conform to his holy will (see 33:14).<\/p>\n<p>Yet the Holy One sets aside a remnant for himself (4:2-3; 6:13). He washes away their filth and commits to be present with them (12:6), his own redeemed people (35:8-9; 62:12; see also 49:7). He demonstrates his holy power as he comes to the aid of sinful and weak humans, rescues them from the exile that their sin creates, and opens up the new creation for them.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 71:22-23; 78:41; Prov 9:10; Isa 6:1-5; 10:17, 20; 17:7; 29:17-24; 30:15; 41:14, 17-20; 43:1-4, 10-21; 48:17-18; 54:4-5; 55:5; 57:15; Jer 50:29; 51:5; Ezek 39:7-8; Hos 11:8-9; Hab 3:3-6; John 6:66-69; Acts 2:27; 13:35; Rev 16:5-7<\/p>","content_en":"<h3>The Holy One of Israel<\/h3>\n<p>The phrase <em>The Holy One of Israel<\/em> is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22).<\/p>\n<p>The Holy One stands apart from all his creation because he is morally perfect. Sinful people cannot dwell with him (see 1:4). God’s holiness requires ritual purity and moral perfection. God is a consuming fire who purges away anything that does not conform to his holy will (see 33:14).<\/p>\n<p>Yet the Holy One sets aside a remnant for himself (4:2-3; 6:13). He washes away their filth and commits to be present with them (12:6), his own redeemed people (35:8-9; 62:12; see also 49:7). He demonstrates his holy power as he comes to the aid of sinful and weak humans, rescues them from the exile that their sin creates, and opens up the new creation for them.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 71:22-23; 78:41; Prov 9:10; Isa 6:1-5; 10:17, 20; 17:7; 29:17-24; 30:15; 41:14, 17-20; 43:1-4, 10-21; 48:17-18; 54:4-5; 55:5; 57:15; Jer 50:29; 51:5; Ezek 39:7-8; Hos 11:8-9; Hab 3:3-6; John 6:66-69; Acts 2:27; 13:35; Rev 16:5-7<\/p>","summary_ro":"The Holy One of Israel The phrase The Holy One of Israel is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22). The Hol...","summary_en":"The Holy One of Israel The phrase The Holy One of Israel is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22). The Hol...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123071,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holiness of God’s People","title_en":"The Holiness of God’s People","content_ro":"<h3>The Holiness of God’s People<\/h3>\n<p>God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before coming to Christ.<\/p>\n<p>At the heart of the lifestyle that God demanded of his people under the old covenant was the requirement that they be holy as God is holy (see Lev 19:2). God had rescued them from the domination of a cruel, foreign nation who served other gods; now they were to live as God’s people in the new land to which he was bringing them.<\/p>\n<p>Peter applies the same requirement to God’s people of the new covenant, those who have come to God through faith in Jesus Christ: “You must be holy in everything you do, just as God who chose you is holy” (1 Pet 1:15). This holiness has both a negative and a positive side. Negatively, to be holy is to separate <em>from<\/em> this world, to avoid the ways of thinking and acting that characterize people who do not know God. We turn away from our old sinful, pre-Christian lifestyle. As a result, God’s people truly are “temporary residents” (1 Pet 1:17)—their values do not stem simply from this present world. Positively, to be holy is also to be separate <em>for<\/em> God; it means that we imitate our Father and live out the values of our new homeland, the Kingdom of God.<\/p>\n<p>Believers in Christ have been set free from the old, meaningless life and its values. We are to live as obedient children of our heavenly Father (1 Pet 1:14). Our Father has not only redeemed us in his love; he also, like a human father, disciplines his children. He will judge us “according to what [we] do” (1:17). For this reason, we must live before God in “reverent fear” (1:17), recognizing his holiness and majesty, and seeking by faith to express his holy character in our lives. The life of holiness is not merely an option for believers: We are justified by our faith, but authentic faith must always reveal itself in works of holiness that please our Father (see Jas 2:14-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 10:3; 11:44-45; 19:2; Isa 29:17-24; 1 Cor 6:9-20; Heb 12:1-13; 1 Pet 1:15-18; Rev 21:5-8; 22:14-15<\/p>","content_en":"<h3>The Holiness of God’s People<\/h3>\n<p>God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before coming to Christ.<\/p>\n<p>At the heart of the lifestyle that God demanded of his people under the old covenant was the requirement that they be holy as God is holy (see Lev 19:2). God had rescued them from the domination of a cruel, foreign nation who served other gods; now they were to live as God’s people in the new land to which he was bringing them.<\/p>\n<p>Peter applies the same requirement to God’s people of the new covenant, those who have come to God through faith in Jesus Christ: “You must be holy in everything you do, just as God who chose you is holy” (1 Pet 1:15). This holiness has both a negative and a positive side. Negatively, to be holy is to separate <em>from<\/em> this world, to avoid the ways of thinking and acting that characterize people who do not know God. We turn away from our old sinful, pre-Christian lifestyle. As a result, God’s people truly are “temporary residents” (1 Pet 1:17)—their values do not stem simply from this present world. Positively, to be holy is also to be separate <em>for<\/em> God; it means that we imitate our Father and live out the values of our new homeland, the Kingdom of God.<\/p>\n<p>Believers in Christ have been set free from the old, meaningless life and its values. We are to live as obedient children of our heavenly Father (1 Pet 1:14). Our Father has not only redeemed us in his love; he also, like a human father, disciplines his children. He will judge us “according to what [we] do” (1:17). For this reason, we must live before God in “reverent fear” (1:17), recognizing his holiness and majesty, and seeking by faith to express his holy character in our lives. The life of holiness is not merely an option for believers: We are justified by our faith, but authentic faith must always reveal itself in works of holiness that please our Father (see Jas 2:14-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 10:3; 11:44-45; 19:2; Isa 29:17-24; 1 Cor 6:9-20; Heb 12:1-13; 1 Pet 1:15-18; Rev 21:5-8; 22:14-15<\/p>","summary_ro":"The Holiness of God’s People God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before comi...","summary_en":"The Holiness of God’s People God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before comi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146775,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy One of Israel","title_en":"The Holy One of Israel","content_ro":"<h3>The Holy One of Israel<\/h3>\n<p>The phrase <em>The Holy One of Israel<\/em> is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22).<\/p>\n<p>The Holy One stands apart from all his creation because he is morally perfect. Sinful people cannot dwell with him (see 1:4). God’s holiness requires ritual purity and moral perfection. God is a consuming fire who purges away anything that does not conform to his holy will (see 33:14).<\/p>\n<p>Yet the Holy One sets aside a remnant for himself (4:2-3; 6:13). He washes away their filth and commits to be present with them (12:6), his own redeemed people (35:8-9; 62:12; see also 49:7). He demonstrates his holy power as he comes to the aid of sinful and weak humans, rescues them from the exile that their sin creates, and opens up the new creation for them.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 71:22-23; 78:41; Prov 9:10; Isa 6:1-5; 10:17, 20; 17:7; 29:17-24; 30:15; 41:14, 17-20; 43:1-4, 10-21; 48:17-18; 54:4-5; 55:5; 57:15; Jer 50:29; 51:5; Ezek 39:7-8; Hos 11:8-9; Hab 3:3-6; John 6:66-69; Acts 2:27; 13:35; Rev 16:5-7<\/p>","content_en":"<h3>The Holy One of Israel<\/h3>\n<p>The phrase <em>The Holy One of Israel<\/em> is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22).<\/p>\n<p>The Holy One stands apart from all his creation because he is morally perfect. Sinful people cannot dwell with him (see 1:4). God’s holiness requires ritual purity and moral perfection. God is a consuming fire who purges away anything that does not conform to his holy will (see 33:14).<\/p>\n<p>Yet the Holy One sets aside a remnant for himself (4:2-3; 6:13). He washes away their filth and commits to be present with them (12:6), his own redeemed people (35:8-9; 62:12; see also 49:7). He demonstrates his holy power as he comes to the aid of sinful and weak humans, rescues them from the exile that their sin creates, and opens up the new creation for them.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 71:22-23; 78:41; Prov 9:10; Isa 6:1-5; 10:17, 20; 17:7; 29:17-24; 30:15; 41:14, 17-20; 43:1-4, 10-21; 48:17-18; 54:4-5; 55:5; 57:15; Jer 50:29; 51:5; Ezek 39:7-8; Hos 11:8-9; Hab 3:3-6; John 6:66-69; Acts 2:27; 13:35; Rev 16:5-7<\/p>","summary_ro":"The Holy One of Israel The phrase The Holy One of Israel is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22). The Hol...","summary_en":"The Holy One of Israel The phrase The Holy One of Israel is particularly prominent in the book of Isaiah, occurring around two dozen times. The Holy One is the King (6:5), the righteous and just one (26:7), the incomparable God (40:25), and the Redeemer of his people (41:14). Anyone coming to the Holy One must worship him in reverence and awe. The Holy One identifies himself with Mount Zion, called holy because it is his symbolic dwelling place (see 18:7; 24:23; 27:13; 56:7; 60:1-22). The Hol...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150697,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holiness of God’s People","title_en":"The Holiness of God’s People","content_ro":"<h3>The Holiness of God’s People<\/h3>\n<p>God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before coming to Christ.<\/p>\n<p>At the heart of the lifestyle that God demanded of his people under the old covenant was the requirement that they be holy as God is holy (see Lev 19:2). God had rescued them from the domination of a cruel, foreign nation who served other gods; now they were to live as God’s people in the new land to which he was bringing them.<\/p>\n<p>Peter applies the same requirement to God’s people of the new covenant, those who have come to God through faith in Jesus Christ: “You must be holy in everything you do, just as God who chose you is holy” (1 Pet 1:15). This holiness has both a negative and a positive side. Negatively, to be holy is to separate <em>from<\/em> this world, to avoid the ways of thinking and acting that characterize people who do not know God. We turn away from our old sinful, pre-Christian lifestyle. As a result, God’s people truly are “temporary residents” (1 Pet 1:17)—their values do not stem simply from this present world. Positively, to be holy is also to be separate <em>for<\/em> God; it means that we imitate our Father and live out the values of our new homeland, the Kingdom of God.<\/p>\n<p>Believers in Christ have been set free from the old, meaningless life and its values. We are to live as obedient children of our heavenly Father (1 Pet 1:14). Our Father has not only redeemed us in his love; he also, like a human father, disciplines his children. He will judge us “according to what [we] do” (1:17). For this reason, we must live before God in “reverent fear” (1:17), recognizing his holiness and majesty, and seeking by faith to express his holy character in our lives. The life of holiness is not merely an option for believers: We are justified by our faith, but authentic faith must always reveal itself in works of holiness that please our Father (see Jas 2:14-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 10:3; 11:44-45; 19:2; Isa 29:17-24; 1 Cor 6:9-20; Heb 12:1-13; 1 Pet 1:15-18; Rev 21:5-8; 22:14-15<\/p>","content_en":"<h3>The Holiness of God’s People<\/h3>\n<p>God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before coming to Christ.<\/p>\n<p>At the heart of the lifestyle that God demanded of his people under the old covenant was the requirement that they be holy as God is holy (see Lev 19:2). God had rescued them from the domination of a cruel, foreign nation who served other gods; now they were to live as God’s people in the new land to which he was bringing them.<\/p>\n<p>Peter applies the same requirement to God’s people of the new covenant, those who have come to God through faith in Jesus Christ: “You must be holy in everything you do, just as God who chose you is holy” (1 Pet 1:15). This holiness has both a negative and a positive side. Negatively, to be holy is to separate <em>from<\/em> this world, to avoid the ways of thinking and acting that characterize people who do not know God. We turn away from our old sinful, pre-Christian lifestyle. As a result, God’s people truly are “temporary residents” (1 Pet 1:17)—their values do not stem simply from this present world. Positively, to be holy is also to be separate <em>for<\/em> God; it means that we imitate our Father and live out the values of our new homeland, the Kingdom of God.<\/p>\n<p>Believers in Christ have been set free from the old, meaningless life and its values. We are to live as obedient children of our heavenly Father (1 Pet 1:14). Our Father has not only redeemed us in his love; he also, like a human father, disciplines his children. He will judge us “according to what [we] do” (1:17). For this reason, we must live before God in “reverent fear” (1:17), recognizing his holiness and majesty, and seeking by faith to express his holy character in our lives. The life of holiness is not merely an option for believers: We are justified by our faith, but authentic faith must always reveal itself in works of holiness that please our Father (see Jas 2:14-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 10:3; 11:44-45; 19:2; Isa 29:17-24; 1 Cor 6:9-20; Heb 12:1-13; 1 Pet 1:15-18; Rev 21:5-8; 22:14-15<\/p>","summary_ro":"The Holiness of God’s People God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before comi...","summary_en":"The Holiness of God’s People God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before comi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":8684,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Darkness","title_en":"Darkness","content_ro":"<h3>DARKNESS<\/h3>\n<p>Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense.<\/p>\n<p>When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense darkness that could be “felt” (Ex 10:21-23). That darkness lasted three days and was selective; wherever Egyptians were, it was dark, but where the Israelites were, there was light. The Israelites left Egypt accompanied by a cloud that separated them from their enemy, evidently giving light to the Israelites but making darkness for the Egyptians (Ex 14:20). The Bible notes that thieves or adulterers are likely to do their evil deeds in the dark or at night (Jb 24:16-17).<\/p>\n<p>In the NT “darkness” is used twice in its literal sense. At the crucifixion of Jesus, for a three-hour period from noon to three o’clock, there was not light (Mt 27:45; Mk 15:33; Lk 23:44). The other reference is to Christ’s second coming, when “the sun will be darkened, and the moon will not give its light” (Mt 24:29, <span>rsv<\/span>).<\/p>\n<p>Several biblical passages speak of a darkness surrounding God, evidently moving from a literal sense of absence of light to a more profound meaning. God spoke to Moses on Mt Sinai in a dense, black cloud (Ex 20:21; Dt 4:11) or from the darkness (Dt 5:23). Darkness is pictured as a shelter or cloak around God (2 Sm 22:12; Pss 18:11; 97:2). God sets a boundary for light and darkness (Jb 26:10), brings darkness (Pss 104:20; 105:28), and creates light and darkness (Is 45:7). God dwells in thick darkness (1 Kgs 8:12; 2 Chr 6:1), and thick darkness is under his feet (2 Sm 22:10; Ps 18:9).<\/p>\n<p>Most figurative references to darkness appear in poetic material, such as Job, Psalms, and Isaiah. Generally, such darkness depicts ignorance about God’s will. Knowledge of God is “light”; hence, lack of such knowledge is “darkness” (Jb 12:24-25; Mt 4:16; Jn 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11).<\/p>\n<p>Job spoke of darkness as equivalent to nothingness (Jb 3:4-6). In other references darkness stands for death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Jb 10:21-22; 15:24; 17:12-13; 18:18; Eccl 6:4; 11:8).<\/p>\n<p>Darkness frequently stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gn 15:12; Jb 5:14; 12:25; 15:22, 30; 19:8; 22:11; Pss 35:6; 107:10, 14; Eccl 5:17; Is 5:30). Moral depravity is sometimes described as darkness (Prv 2:13; 4:19; Is 5:20; 60:2). In the NT darkness is generally a metaphor of moral depravity and spiritual ignorance (Mt 4:16; 6:23; Lk 1:79; 11:35; 22:53; Rom 2:19; Col 1:13).<\/p>\n<p>A major theme of OT prophets was the Day of the Lord, often associated with darkness (Ez 32:8; Jl 2:2, 31; Am 5:18, 20; Zep 1:15). The NT also links darkness with judgment in connection with Christ’s second coming (Mt 8:12; 22:13; 25:30; 2 Pt 2:17; Jude 1:6, 13). Those who come to know God are said to come out of darkness (Is 9:2; 29:18; 42:7); darkness cannot be a hiding place from God (Jb 34:22; Ps 139:11-12; Is 29:15).<\/p>\n<p><em>See also<\/em> Light.<\/p>","content_en":"<h3>DARKNESS<\/h3>\n<p>Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense.<\/p>\n<p>When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense darkness that could be “felt” (Ex 10:21-23). That darkness lasted three days and was selective; wherever Egyptians were, it was dark, but where the Israelites were, there was light. The Israelites left Egypt accompanied by a cloud that separated them from their enemy, evidently giving light to the Israelites but making darkness for the Egyptians (Ex 14:20). The Bible notes that thieves or adulterers are likely to do their evil deeds in the dark or at night (Jb 24:16-17).<\/p>\n<p>In the NT “darkness” is used twice in its literal sense. At the crucifixion of Jesus, for a three-hour period from noon to three o’clock, there was not light (Mt 27:45; Mk 15:33; Lk 23:44). The other reference is to Christ’s second coming, when “the sun will be darkened, and the moon will not give its light” (Mt 24:29, <span>rsv<\/span>).<\/p>\n<p>Several biblical passages speak of a darkness surrounding God, evidently moving from a literal sense of absence of light to a more profound meaning. God spoke to Moses on Mt Sinai in a dense, black cloud (Ex 20:21; Dt 4:11) or from the darkness (Dt 5:23). Darkness is pictured as a shelter or cloak around God (2 Sm 22:12; Pss 18:11; 97:2). God sets a boundary for light and darkness (Jb 26:10), brings darkness (Pss 104:20; 105:28), and creates light and darkness (Is 45:7). God dwells in thick darkness (1 Kgs 8:12; 2 Chr 6:1), and thick darkness is under his feet (2 Sm 22:10; Ps 18:9).<\/p>\n<p>Most figurative references to darkness appear in poetic material, such as Job, Psalms, and Isaiah. Generally, such darkness depicts ignorance about God’s will. Knowledge of God is “light”; hence, lack of such knowledge is “darkness” (Jb 12:24-25; Mt 4:16; Jn 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11).<\/p>\n<p>Job spoke of darkness as equivalent to nothingness (Jb 3:4-6). In other references darkness stands for death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Jb 10:21-22; 15:24; 17:12-13; 18:18; Eccl 6:4; 11:8).<\/p>\n<p>Darkness frequently stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gn 15:12; Jb 5:14; 12:25; 15:22, 30; 19:8; 22:11; Pss 35:6; 107:10, 14; Eccl 5:17; Is 5:30). Moral depravity is sometimes described as darkness (Prv 2:13; 4:19; Is 5:20; 60:2). In the NT darkness is generally a metaphor of moral depravity and spiritual ignorance (Mt 4:16; 6:23; Lk 1:79; 11:35; 22:53; Rom 2:19; Col 1:13).<\/p>\n<p>A major theme of OT prophets was the Day of the Lord, often associated with darkness (Ez 32:8; Jl 2:2, 31; Am 5:18, 20; Zep 1:15). The NT also links darkness with judgment in connection with Christ’s second coming (Mt 8:12; 22:13; 25:30; 2 Pt 2:17; Jude 1:6, 13). Those who come to know God are said to come out of darkness (Is 9:2; 29:18; 42:7); darkness cannot be a hiding place from God (Jb 34:22; Ps 139:11-12; Is 29:15).<\/p>\n<p><em>See also<\/em> Light.<\/p>","summary_ro":"DARKNESS Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense. When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense ...","summary_en":"DARKNESS Absence of light or brightness. Although the Bible seldom refers to literal darkness, a number of words translated “darkness” are used in a figurative or metaphorical sense. When God created the world, there was no light until he commanded that light appear. He then made distinction between light and its opposite, darkness, which he called night (Gn 1:2, 4-5, 18). Literal darkness is also mentioned in the account of the plagues God inflicted on Egypt; the ninth plague was an intense ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9026,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Deafness Deaf","title_en":"Deafness Deaf","content_ro":"<h3>DEAF, DEAFNESS<\/h3>\n<p>Inability to hear; term used in Scripture to describe both a literal, physical inability and a figurative, spiritual defect. The spiritually deaf were those who either refused to hear the divine message or were rendered incapable because of their lack of spirituality (Ps 38:13). The prophet Isaiah forcefully addressed both types of deaf persons (the figurative in Is 42:18; 43:8; the literal in Is 29:18; 35:5). In the OT, although the condition was considered the result of God’s judgment (Ex 4:11; Mi 7:16), it was wrong to curse a deaf person (Lv 19:14). In the NT the deaf were among those Jesus healed (Mt 11:5; Mk 7:32-37; Lk 7:22). An epileptic boy whom Jesus healed was afflicted with a “dumb and deaf spirit” (Mk 9:25, <span>rsv<\/span>). Such healings authenticated Jesus’ role as Messiah.<\/p>\n<p><em>See also<\/em> Medicine and Medical Practice.<\/p>","content_en":"<h3>DEAF, DEAFNESS<\/h3>\n<p>Inability to hear; term used in Scripture to describe both a literal, physical inability and a figurative, spiritual defect. The spiritually deaf were those who either refused to hear the divine message or were rendered incapable because of their lack of spirituality (Ps 38:13). The prophet Isaiah forcefully addressed both types of deaf persons (the figurative in Is 42:18; 43:8; the literal in Is 29:18; 35:5). In the OT, although the condition was considered the result of God’s judgment (Ex 4:11; Mi 7:16), it was wrong to curse a deaf person (Lv 19:14). In the NT the deaf were among those Jesus healed (Mt 11:5; Mk 7:32-37; Lk 7:22). An epileptic boy whom Jesus healed was afflicted with a “dumb and deaf spirit” (Mk 9:25, <span>rsv<\/span>). Such healings authenticated Jesus’ role as Messiah.<\/p>\n<p><em>See also<\/em> Medicine and Medical Practice.<\/p>","summary_ro":"DEAF, DEAFNESS Inability to hear; term used in Scripture to describe both a literal, physical inability and a figurative, spiritual defect. The spiritually deaf were those who either refused to hear the divine message or were rendered incapable because of their lack of spirituality (Ps 38:13). The prophet Isaiah forcefully addressed both types of deaf persons (the figurative in Is 42:18; 43:8; the literal in Is 29:18; 35:5). In the OT, although the condition was considered the result of God’s...","summary_en":"DEAF, DEAFNESS Inability to hear; term used in Scripture to describe both a literal, physical inability and a figurative, spiritual defect. The spiritually deaf were those who either refused to hear the divine message or were rendered incapable because of their lack of spirituality (Ps 38:13). The prophet Isaiah forcefully addressed both types of deaf persons (the figurative in Is 42:18; 43:8; the literal in Is 29:18; 35:5). In the OT, although the condition was considered the result of God’s...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51465,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:18","title_en":"Study Note: Isaia 29:18","content_ro":"<p><strong>29:18<\/strong> The people were <em>deaf<\/em> and <em>blind<\/em> in heart and spirit (see 6:10; 42:18; 43:8). Yet humanity and all of creation would be renewed (see 35:1-5).<\/p>","content_en":"<p><strong>29:18<\/strong> The people were <em>deaf<\/em> and <em>blind<\/em> in heart and spirit (see 6:10; 42:18; 43:8). Yet humanity and all of creation would be renewed (see 35:1-5).<\/p>","summary_ro":"29:18 The people were deaf and blind in heart and spirit (see 6:10; 42:18; 43:8). Yet humanity and all of creation would be renewed (see 35:1-5).","summary_en":"29:18 The people were deaf and blind in heart and spirit (see 6:10; 42:18; 43:8). Yet humanity and all of creation would be renewed (see 35:1-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79091,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:18","title_en":"Study Note: Isaia 29:18","content_ro":"<p><strong>29:18<\/strong> The people were <em>deaf<\/em> and <em>blind<\/em> in heart and spirit (see 6:10; 42:18; 43:8). Yet humanity and all of creation would be renewed (see 35:1-5).<\/p>","content_en":"<p><strong>29:18<\/strong> The people were <em>deaf<\/em> and <em>blind<\/em> in heart and spirit (see 6:10; 42:18; 43:8). Yet humanity and all of creation would be renewed (see 35:1-5).<\/p>","summary_ro":"29:18 The people were deaf and blind in heart and spirit (see 6:10; 42:18; 43:8). Yet humanity and all of creation would be renewed (see 35:1-5).","summary_en":"29:18 The people were deaf and blind in heart and spirit (see 6:10; 42:18; 43:8). Yet humanity and all of creation would be renewed (see 35:1-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106717,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:18","title_en":"Study Note: Isaia 29:18","content_ro":"<p><strong>29:18<\/strong> The people were <em>deaf<\/em> and <em>blind<\/em> in heart and spirit (see 6:10; 42:18; 43:8). Yet humanity and all of creation would be renewed (see 35:1-5).<\/p>","content_en":"<p><strong>29:18<\/strong> The people were <em>deaf<\/em> and <em>blind<\/em> in heart and spirit (see 6:10; 42:18; 43:8). Yet humanity and all of creation would be renewed (see 35:1-5).<\/p>","summary_ro":"29:18 The people were deaf and blind in heart and spirit (see 6:10; 42:18; 43:8). Yet humanity and all of creation would be renewed (see 35:1-5).","summary_en":"29:18 The people were deaf and blind in heart and spirit (see 6:10; 42:18; 43:8). Yet humanity and all of creation would be renewed (see 35:1-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134343,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:18","title_en":"Study Note: Isaia 29:18","content_ro":"<p><strong>29:18<\/strong> The people were <em>deaf<\/em> and <em>blind<\/em> in heart and spirit (see 6:10; 42:18; 43:8). Yet humanity and all of creation would be renewed (see 35:1-5).<\/p>","content_en":"<p><strong>29:18<\/strong> The people were <em>deaf<\/em> and <em>blind<\/em> in heart and spirit (see 6:10; 42:18; 43:8). Yet humanity and all of creation would be renewed (see 35:1-5).<\/p>","summary_ro":"29:18 The people were deaf and blind in heart and spirit (see 6:10; 42:18; 43:8). Yet humanity and all of creation would be renewed (see 35:1-5).","summary_en":"29:18 The people were deaf and blind in heart and spirit (see 6:10; 42:18; 43:8). Yet humanity and all of creation would be renewed (see 35:1-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":51466,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:21","title_en":"Study Note: Isaia 29:21","content_ro":"<p><strong>29:21<\/strong> The <em>false testimony<\/em> that led to the oppression of the poor through <em>trickery<\/em> in the courts of Isaiah’s era would end. Because of God’s work in their hearts, the people would turn from their sinful behavior of the past.<\/p>","content_en":"<p><strong>29:21<\/strong> The <em>false testimony<\/em> that led to the oppression of the poor through <em>trickery<\/em> in the courts of Isaiah’s era would end. Because of God’s work in their hearts, the people would turn from their sinful behavior of the past.<\/p>","summary_ro":"29:21 The false testimony that led to the oppression of the poor through trickery in the courts of Isaiah’s era would end. Because of God’s work in their hearts, the people would turn from their sinful behavior of the past.","summary_en":"29:21 The false testimony that led to the oppression of the poor through trickery in the courts of Isaiah’s era would end. Because of God’s work in their hearts, the people would turn from their sinful behavior of the past.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79092,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:21","title_en":"Study Note: Isaia 29:21","content_ro":"<p><strong>29:21<\/strong> The <em>false testimony<\/em> that led to the oppression of the poor through <em>trickery<\/em> in the courts of Isaiah’s era would end. Because of God’s work in their hearts, the people would turn from their sinful behavior of the past.<\/p>","content_en":"<p><strong>29:21<\/strong> The <em>false testimony<\/em> that led to the oppression of the poor through <em>trickery<\/em> in the courts of Isaiah’s era would end. Because of God’s work in their hearts, the people would turn from their sinful behavior of the past.<\/p>","summary_ro":"29:21 The false testimony that led to the oppression of the poor through trickery in the courts of Isaiah’s era would end. Because of God’s work in their hearts, the people would turn from their sinful behavior of the past.","summary_en":"29:21 The false testimony that led to the oppression of the poor through trickery in the courts of Isaiah’s era would end. Because of God’s work in their hearts, the people would turn from their sinful behavior of the past.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106718,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:21","title_en":"Study Note: Isaia 29:21","content_ro":"<p><strong>29:21<\/strong> The <em>false testimony<\/em> that led to the oppression of the poor through <em>trickery<\/em> in the courts of Isaiah’s era would end. Because of God’s work in their hearts, the people would turn from their sinful behavior of the past.<\/p>","content_en":"<p><strong>29:21<\/strong> The <em>false testimony<\/em> that led to the oppression of the poor through <em>trickery<\/em> in the courts of Isaiah’s era would end. Because of God’s work in their hearts, the people would turn from their sinful behavior of the past.<\/p>","summary_ro":"29:21 The false testimony that led to the oppression of the poor through trickery in the courts of Isaiah’s era would end. Because of God’s work in their hearts, the people would turn from their sinful behavior of the past.","summary_en":"29:21 The false testimony that led to the oppression of the poor through trickery in the courts of Isaiah’s era would end. Because of God’s work in their hearts, the people would turn from their sinful behavior of the past.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134344,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:21","title_en":"Study Note: Isaia 29:21","content_ro":"<p><strong>29:21<\/strong> The <em>false testimony<\/em> that led to the oppression of the poor through <em>trickery<\/em> in the courts of Isaiah’s era would end. Because of God’s work in their hearts, the people would turn from their sinful behavior of the past.<\/p>","content_en":"<p><strong>29:21<\/strong> The <em>false testimony<\/em> that led to the oppression of the poor through <em>trickery<\/em> in the courts of Isaiah’s era would end. Because of God’s work in their hearts, the people would turn from their sinful behavior of the past.<\/p>","summary_ro":"29:21 The false testimony that led to the oppression of the poor through trickery in the courts of Isaiah’s era would end. Because of God’s work in their hearts, the people would turn from their sinful behavior of the past.","summary_en":"29:21 The false testimony that led to the oppression of the poor through trickery in the courts of Isaiah’s era would end. Because of God’s work in their hearts, the people would turn from their sinful behavior of the past.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63945,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Justice","title_en":"God’s Justice","content_ro":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","content_en":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","summary_ro":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","summary_en":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91571,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Justice","title_en":"God’s Justice","content_ro":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","content_en":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","summary_ro":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","summary_en":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119197,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Justice","title_en":"God’s Justice","content_ro":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","content_en":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","summary_ro":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","summary_en":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146823,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Justice","title_en":"God’s Justice","content_ro":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","content_en":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","summary_ro":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","summary_en":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":40820,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68446,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96072,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123698,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32551,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Redemption Redeemer","title_en":"Redemption Redeemer","content_ro":"<h3>REDEEMER, REDEMPTION<\/h3>\n<p>English words derived from a Latin root meaning “to buy back,” thus meaning the liberation of any possession, object, or person, usually by payment of a ransom. In Greek the root word means “to loose” and so to free. The term is used of freeing from chains, slavery, or prison.<\/p>\n<p class=\"h2\" id=\"OldTestamentandNewTestamentWords\">Old Testament and New Testament Words<\/p>\n<p>For a full understanding of the concept of redemption, it is necessary to look at the OT. There are three different words used in Hebrew, depending on the particular situation, that convey the idea of redemption. The meaning of these redemptive terms rests on legal, social, and religious customs that are foreign to modern culture. An understanding of the culture is needed for an understanding of the terminology and its use.<\/p>\n<p>The first term used for redemption has a legal context. The verb <span class=\"hebrew\" lang=\"he\">padah<\/span> is used when an animal substitutes for (or redeems) a person or another animal. The noun derived from the root means the ransom or the the price paid. When a living being, person or animal, requires redemption, the substitution must be made, or price paid; otherwise, the creature involved is killed (Ex 13:13; 34:20). However, there is evidence that this rule was not always strictly followed (Ex 21:8; Jb 6:23).<\/p>\n<p>The concept of redemption had special significance for the firstborn. The firstborn male, both man and beast, belonged to God. In theory the firstborn was sacrificed to him. This was done in the case of many animals, but the human firstborn and some animals were redeemed (Ex 13:13; 34:20; Nm 18:15-16). In the redemption of the firstborn son, an animal was substituted, although later a sum of money was paid (Nm 18:16).<\/p>\n<p>The second term involved is the Hebrew root <span class=\"hebrew\" lang=\"he\">ga’al<\/span><em>,<\/em> which is used primarily in relation to family rules and obligations, the laws governing family property rights and duties. For example, should a piece of property be lost by a family member, the next of kin had both the right and the obligation to redeem this property. This right of redemption protected the family inheritance. The noun derived from this root is equivalent to the English root “redemption,” and the person who buys back the property is the <span class=\"hebrew\" lang=\"he\">go’el<\/span> or redeemer.<\/p>\n<p>An Israelite who was forced to sell himself into slavery to pay his debts could be redeemed by a near relative or even by himself (Lv 25:47-49). Land might also be redeemed in the same fashion (25:25-28; Jer 32:6-9).<\/p>\n<p>The right of redemption extended also to persons in special circumstances. The obligation of a man to marry his brother’s widow is well known. In the book of Ruth, the right of redemption is extended to a distant relative. In this story, Boaz redeemed not only the property but Ruth as well, and she became his wife (Ru 3:13; 4:1-6).<\/p>\n<p>The third term used in Hebrew is the root verb <span class=\"hebrew\" lang=\"he\">kaphar<\/span><em>,<\/em> which means “to cover.” From this root come the terms meaning to cover sin, atone, or expiate. The noun derived, <span class=\"hebrew\" lang=\"he\">kopher<\/span><em>,<\/em> means the price paid to cover sin, when the term is used in the religious sense.<\/p>\n<p>The term is used to mean the payment made for any life that should be forfeited. A good illustration is the price paid by the owner of an ox that had gored a person to death. Under the law, the owner’s life was forfeited, but he could redeem himself by paying the required ransom (Ex 21:28-32).<\/p>\n<p>All three terms are translated by the same Greek verb, <span class=\"greek\" lang=\"el\">luo<\/span><em>,<\/em> meaning “to loose.” The noun <span class=\"greek\" lang=\"el\">lutron<\/span> (ransom), is used for all three terms on occasion. This indicates that while the Hebrew used different words for different situations, the same essential meaning of redemption was involved in all situations. The concept of redeeming or freeing was of primary concern.<\/p>\n<p class=\"h2\" id=\"GodasRedeemer\">God as Redeemer<\/p>\n<p>In the OT the object of God’s redemption is generally the people as a whole, or the nation, rather than individuals. The beginning of this concept of national redemption is seen in God’s freeing the people from slavery in Egypt. Though they were in bondage, their God ransomed them (Ex 6:6; Dt 15:15).<\/p>\n<p>As indicated by the terms used for redeeming or ransoming, the payment of a set price or the substitution of another life was involved. When the redemptive concept is applied to God as the subject, he delivers—without the payment of a price—by his might or power: “I am the <span>Lord<\/span>, and I will free you from your slavery in Egypt. I will redeem you with mighty power and great acts of judgment” (Ex 6:6, <span>nlt<\/span>; cf. Dt 15:15). The same thought is carried forward in other times of need and deliverance, such as the time of exile. God is the national deliverer (e.g., Is 29:22; 35:10; 43:1; 44:22; Jer 31:11).<\/p>\n<p>Again there is no suggestion that God paid a price to free his people. God redeems by his own power. “For this is what the <span>Lord<\/span> says: ‘When I sold you into exile, I received no payment. Now I can redeem you without paying for you’ ” (Is 52:3, <span>nlt<\/span>). When Cyrus let the people free, it was again without payment of a price (45:13).<\/p>\n<p>In the Christian community, especially in the early centuries of the church, there arose the idea that a ransom price was needed to pay for sins. In fact, it was often taught that the sinner was, in effect, held captive by Satan. Christ’s death was the ransom price paid by God to Satan to free sinful people. This teaching is not supported by Scripture. The death of Christ is an atonement or expiation made for sin, but this does not mean that his death was a price paid to Satan. God is not pictured anywhere in Scripture as getting into such a commercial transaction with Satan. The redeeming work of the cross must always lie within the realm of divine mystery.<\/p>\n\n<p class=\"h2\" id=\"RedemptionandtheMessiah\">Redemption and the Messiah<\/p>\n<p>In the OT redemption is closely linked with the messianic hope. From the time of the exodus on, God is revealed as deliverer. The hope of redemption is very strong during the Captivity. The prophets constantly speak of God as redeemer or deliverer. This hope was to be fulfilled ultimately through God’s anointed one, or Messiah, who would be of the line of David (Is 9:1-6; 11:1-9; Jer 23:5-6).<\/p>\n<p>The messianic hope grew stronger during the periods of exile and persecution. In fact, during the long centuries of persecution, this hope of a messianic deliverer was stronger than ever. This period, generally called the intertestamental period, lasted about four centuries and extended from the last of the prophets until the time of John the Baptist and Jesus.<\/p>\n<p>Christians believe that in Jesus the Christ (or Jesus the Messiah) we see the fulfillment of the OT redemptive concept. The redemptive image is very evident in the Gospels. John the Baptist depicted Jesus of Nazareth as the fulfillment of God’s redemptive kingdom (Mt 3:12) and hence, the Messiah of Israel. Jesus, the Son of Man, came to give himself as a ransom for many (Mt 20:28; Mk 10:45). The work of the Messiah was vicarious and substitutionary.<\/p>\n<p>The same thought occurs especially in the writings of Paul. Christ is the sin offering to the Father (Rom 3:25). Redemption is by the giving of his life (Acts 20:28) for a purchased people (1 Pt 2:9; see also 1 Cor 7:22-24; 2 Cor 5:14-17). These are all words or expressions used to present the central idea of redemption or atonement. Jesus Christ is the one who in himself fulfilled the redemption concept of Scripture and by his sacrifice provided for the redemption of sinners.<\/p>\n<p>The concept of redemption has deep meaning for God’s people. In the OT it illustrates the truth that God is the Savior of his covenant people. Although Israel fell into sin by denying God’s law, God did not destroy them but restored them to favor upon repentance.<\/p>\n<p>In the prophets, especially, God’s redemptive work was to be completed through the Messiah and his redemptive sacrifice. The followers of Jesus believed that he was the Messiah who would provide redemption for the whole world. Coupled with the idea of redemption is the motivating force of divine love as the basis for restoration (Jn 3:16). The one who believes will be freed from the bondage of sin and find favor again with his redeeming God.<\/p>\n<p><em>See also<\/em> Atonement; Ransom; Salvation.<\/p>","content_en":"<h3>REDEEMER, REDEMPTION<\/h3>\n<p>English words derived from a Latin root meaning “to buy back,” thus meaning the liberation of any possession, object, or person, usually by payment of a ransom. In Greek the root word means “to loose” and so to free. The term is used of freeing from chains, slavery, or prison.<\/p>\n<p class=\"h2\" id=\"OldTestamentandNewTestamentWords\">Old Testament and New Testament Words<\/p>\n<p>For a full understanding of the concept of redemption, it is necessary to look at the OT. There are three different words used in Hebrew, depending on the particular situation, that convey the idea of redemption. The meaning of these redemptive terms rests on legal, social, and religious customs that are foreign to modern culture. An understanding of the culture is needed for an understanding of the terminology and its use.<\/p>\n<p>The first term used for redemption has a legal context. The verb <span class=\"hebrew\" lang=\"he\">padah<\/span> is used when an animal substitutes for (or redeems) a person or another animal. The noun derived from the root means the ransom or the the price paid. When a living being, person or animal, requires redemption, the substitution must be made, or price paid; otherwise, the creature involved is killed (Ex 13:13; 34:20). However, there is evidence that this rule was not always strictly followed (Ex 21:8; Jb 6:23).<\/p>\n<p>The concept of redemption had special significance for the firstborn. The firstborn male, both man and beast, belonged to God. In theory the firstborn was sacrificed to him. This was done in the case of many animals, but the human firstborn and some animals were redeemed (Ex 13:13; 34:20; Nm 18:15-16). In the redemption of the firstborn son, an animal was substituted, although later a sum of money was paid (Nm 18:16).<\/p>\n<p>The second term involved is the Hebrew root <span class=\"hebrew\" lang=\"he\">ga’al<\/span><em>,<\/em> which is used primarily in relation to family rules and obligations, the laws governing family property rights and duties. For example, should a piece of property be lost by a family member, the next of kin had both the right and the obligation to redeem this property. This right of redemption protected the family inheritance. The noun derived from this root is equivalent to the English root “redemption,” and the person who buys back the property is the <span class=\"hebrew\" lang=\"he\">go’el<\/span> or redeemer.<\/p>\n<p>An Israelite who was forced to sell himself into slavery to pay his debts could be redeemed by a near relative or even by himself (Lv 25:47-49). Land might also be redeemed in the same fashion (25:25-28; Jer 32:6-9).<\/p>\n<p>The right of redemption extended also to persons in special circumstances. The obligation of a man to marry his brother’s widow is well known. In the book of Ruth, the right of redemption is extended to a distant relative. In this story, Boaz redeemed not only the property but Ruth as well, and she became his wife (Ru 3:13; 4:1-6).<\/p>\n<p>The third term used in Hebrew is the root verb <span class=\"hebrew\" lang=\"he\">kaphar<\/span><em>,<\/em> which means “to cover.” From this root come the terms meaning to cover sin, atone, or expiate. The noun derived, <span class=\"hebrew\" lang=\"he\">kopher<\/span><em>,<\/em> means the price paid to cover sin, when the term is used in the religious sense.<\/p>\n<p>The term is used to mean the payment made for any life that should be forfeited. A good illustration is the price paid by the owner of an ox that had gored a person to death. Under the law, the owner’s life was forfeited, but he could redeem himself by paying the required ransom (Ex 21:28-32).<\/p>\n<p>All three terms are translated by the same Greek verb, <span class=\"greek\" lang=\"el\">luo<\/span><em>,<\/em> meaning “to loose.” The noun <span class=\"greek\" lang=\"el\">lutron<\/span> (ransom), is used for all three terms on occasion. This indicates that while the Hebrew used different words for different situations, the same essential meaning of redemption was involved in all situations. The concept of redeeming or freeing was of primary concern.<\/p>\n<p class=\"h2\" id=\"GodasRedeemer\">God as Redeemer<\/p>\n<p>In the OT the object of God’s redemption is generally the people as a whole, or the nation, rather than individuals. The beginning of this concept of national redemption is seen in God’s freeing the people from slavery in Egypt. Though they were in bondage, their God ransomed them (Ex 6:6; Dt 15:15).<\/p>\n<p>As indicated by the terms used for redeeming or ransoming, the payment of a set price or the substitution of another life was involved. When the redemptive concept is applied to God as the subject, he delivers—without the payment of a price—by his might or power: “I am the <span>Lord<\/span>, and I will free you from your slavery in Egypt. I will redeem you with mighty power and great acts of judgment” (Ex 6:6, <span>nlt<\/span>; cf. Dt 15:15). The same thought is carried forward in other times of need and deliverance, such as the time of exile. God is the national deliverer (e.g., Is 29:22; 35:10; 43:1; 44:22; Jer 31:11).<\/p>\n<p>Again there is no suggestion that God paid a price to free his people. God redeems by his own power. “For this is what the <span>Lord<\/span> says: ‘When I sold you into exile, I received no payment. Now I can redeem you without paying for you’ ” (Is 52:3, <span>nlt<\/span>). When Cyrus let the people free, it was again without payment of a price (45:13).<\/p>\n<p>In the Christian community, especially in the early centuries of the church, there arose the idea that a ransom price was needed to pay for sins. In fact, it was often taught that the sinner was, in effect, held captive by Satan. Christ’s death was the ransom price paid by God to Satan to free sinful people. This teaching is not supported by Scripture. The death of Christ is an atonement or expiation made for sin, but this does not mean that his death was a price paid to Satan. God is not pictured anywhere in Scripture as getting into such a commercial transaction with Satan. The redeeming work of the cross must always lie within the realm of divine mystery.<\/p>\n\n<p class=\"h2\" id=\"RedemptionandtheMessiah\">Redemption and the Messiah<\/p>\n<p>In the OT redemption is closely linked with the messianic hope. From the time of the exodus on, God is revealed as deliverer. The hope of redemption is very strong during the Captivity. The prophets constantly speak of God as redeemer or deliverer. This hope was to be fulfilled ultimately through God’s anointed one, or Messiah, who would be of the line of David (Is 9:1-6; 11:1-9; Jer 23:5-6).<\/p>\n<p>The messianic hope grew stronger during the periods of exile and persecution. In fact, during the long centuries of persecution, this hope of a messianic deliverer was stronger than ever. This period, generally called the intertestamental period, lasted about four centuries and extended from the last of the prophets until the time of John the Baptist and Jesus.<\/p>\n<p>Christians believe that in Jesus the Christ (or Jesus the Messiah) we see the fulfillment of the OT redemptive concept. The redemptive image is very evident in the Gospels. John the Baptist depicted Jesus of Nazareth as the fulfillment of God’s redemptive kingdom (Mt 3:12) and hence, the Messiah of Israel. Jesus, the Son of Man, came to give himself as a ransom for many (Mt 20:28; Mk 10:45). The work of the Messiah was vicarious and substitutionary.<\/p>\n<p>The same thought occurs especially in the writings of Paul. Christ is the sin offering to the Father (Rom 3:25). Redemption is by the giving of his life (Acts 20:28) for a purchased people (1 Pt 2:9; see also 1 Cor 7:22-24; 2 Cor 5:14-17). These are all words or expressions used to present the central idea of redemption or atonement. Jesus Christ is the one who in himself fulfilled the redemption concept of Scripture and by his sacrifice provided for the redemption of sinners.<\/p>\n<p>The concept of redemption has deep meaning for God’s people. In the OT it illustrates the truth that God is the Savior of his covenant people. Although Israel fell into sin by denying God’s law, God did not destroy them but restored them to favor upon repentance.<\/p>\n<p>In the prophets, especially, God’s redemptive work was to be completed through the Messiah and his redemptive sacrifice. The followers of Jesus believed that he was the Messiah who would provide redemption for the whole world. Coupled with the idea of redemption is the motivating force of divine love as the basis for restoration (Jn 3:16). The one who believes will be freed from the bondage of sin and find favor again with his redeeming God.<\/p>\n<p><em>See also<\/em> Atonement; Ransom; Salvation.<\/p>","summary_ro":"REDEEMER, REDEMPTION English words derived from a Latin root meaning “to buy back,” thus meaning the liberation of any possession, object, or person, usually by payment of a ransom. In Greek the root word means “to loose” and so to free. The term is used of freeing from chains, slavery, or prison. Old Testament and New Testament Words For a full understanding of the concept of redemption, it is necessary to look at the OT. There are three different words used in Hebrew, depending on the parti...","summary_en":"REDEEMER, REDEMPTION English words derived from a Latin root meaning “to buy back,” thus meaning the liberation of any possession, object, or person, usually by payment of a ransom. In Greek the root word means “to loose” and so to free. The term is used of freeing from chains, slavery, or prison. Old Testament and New Testament Words For a full understanding of the concept of redemption, it is necessary to look at the OT. There are three different words used in Hebrew, depending on the parti...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51467,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:22","title_en":"Study Note: Isaia 29:22","content_ro":"<p><strong>29:22-24<\/strong> The prophecy of woe, which began at 29:15, now ends with a prophecy of salvation.<\/p>","content_en":"<p><strong>29:22-24<\/strong> The prophecy of woe, which began at 29:15, now ends with a prophecy of salvation.<\/p>","summary_ro":"29:22-24 The prophecy of woe, which began at 29:15, now ends with a prophecy of salvation.","summary_en":"29:22-24 The prophecy of woe, which began at 29:15, now ends with a prophecy of salvation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51468,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:22","title_en":"Study Note: Isaia 29:22","content_ro":"<p><strong>29:22<\/strong> <em>Abraham<\/em> was the father of all Israel (see Gen 12:1-3; see also Gal 3:29). • Rescued from human abuse and God’s judgment, the people would <em>no longer be ashamed;<\/em> their disgrace resulted from the apparent failure of what they had trusted (see Ps 71:1; 1 Pet 2:6).<\/p>","content_en":"<p><strong>29:22<\/strong> <em>Abraham<\/em> was the father of all Israel (see Gen 12:1-3; see also Gal 3:29). • Rescued from human abuse and God’s judgment, the people would <em>no longer be ashamed;<\/em> their disgrace resulted from the apparent failure of what they had trusted (see Ps 71:1; 1 Pet 2:6).<\/p>","summary_ro":"29:22 Abraham was the father of all Israel (see Gen 12:1-3; see also Gal 3:29). • Rescued from human abuse and God’s judgment, the people would no longer be ashamed; their disgrace resulted from the apparent failure of what they had trusted (see Ps 71:1; 1 Pet 2:6).","summary_en":"29:22 Abraham was the father of all Israel (see Gen 12:1-3; see also Gal 3:29). • Rescued from human abuse and God’s judgment, the people would no longer be ashamed; their disgrace resulted from the apparent failure of what they had trusted (see Ps 71:1; 1 Pet 2:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79093,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:22","title_en":"Study Note: Isaia 29:22","content_ro":"<p><strong>29:22-24<\/strong> The prophecy of woe, which began at 29:15, now ends with a prophecy of salvation.<\/p>","content_en":"<p><strong>29:22-24<\/strong> The prophecy of woe, which began at 29:15, now ends with a prophecy of salvation.<\/p>","summary_ro":"29:22-24 The prophecy of woe, which began at 29:15, now ends with a prophecy of salvation.","summary_en":"29:22-24 The prophecy of woe, which began at 29:15, now ends with a prophecy of salvation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79094,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:22","title_en":"Study Note: Isaia 29:22","content_ro":"<p><strong>29:22<\/strong> <em>Abraham<\/em> was the father of all Israel (see Gen 12:1-3; see also Gal 3:29). • Rescued from human abuse and God’s judgment, the people would <em>no longer be ashamed;<\/em> their disgrace resulted from the apparent failure of what they had trusted (see Ps 71:1; 1 Pet 2:6).<\/p>","content_en":"<p><strong>29:22<\/strong> <em>Abraham<\/em> was the father of all Israel (see Gen 12:1-3; see also Gal 3:29). • Rescued from human abuse and God’s judgment, the people would <em>no longer be ashamed;<\/em> their disgrace resulted from the apparent failure of what they had trusted (see Ps 71:1; 1 Pet 2:6).<\/p>","summary_ro":"29:22 Abraham was the father of all Israel (see Gen 12:1-3; see also Gal 3:29). • Rescued from human abuse and God’s judgment, the people would no longer be ashamed; their disgrace resulted from the apparent failure of what they had trusted (see Ps 71:1; 1 Pet 2:6).","summary_en":"29:22 Abraham was the father of all Israel (see Gen 12:1-3; see also Gal 3:29). • Rescued from human abuse and God’s judgment, the people would no longer be ashamed; their disgrace resulted from the apparent failure of what they had trusted (see Ps 71:1; 1 Pet 2:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106719,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:22","title_en":"Study Note: Isaia 29:22","content_ro":"<p><strong>29:22-24<\/strong> The prophecy of woe, which began at 29:15, now ends with a prophecy of salvation.<\/p>","content_en":"<p><strong>29:22-24<\/strong> The prophecy of woe, which began at 29:15, now ends with a prophecy of salvation.<\/p>","summary_ro":"29:22-24 The prophecy of woe, which began at 29:15, now ends with a prophecy of salvation.","summary_en":"29:22-24 The prophecy of woe, which began at 29:15, now ends with a prophecy of salvation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106720,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:22","title_en":"Study Note: Isaia 29:22","content_ro":"<p><strong>29:22<\/strong> <em>Abraham<\/em> was the father of all Israel (see Gen 12:1-3; see also Gal 3:29). • Rescued from human abuse and God’s judgment, the people would <em>no longer be ashamed;<\/em> their disgrace resulted from the apparent failure of what they had trusted (see Ps 71:1; 1 Pet 2:6).<\/p>","content_en":"<p><strong>29:22<\/strong> <em>Abraham<\/em> was the father of all Israel (see Gen 12:1-3; see also Gal 3:29). • Rescued from human abuse and God’s judgment, the people would <em>no longer be ashamed;<\/em> their disgrace resulted from the apparent failure of what they had trusted (see Ps 71:1; 1 Pet 2:6).<\/p>","summary_ro":"29:22 Abraham was the father of all Israel (see Gen 12:1-3; see also Gal 3:29). • Rescued from human abuse and God’s judgment, the people would no longer be ashamed; their disgrace resulted from the apparent failure of what they had trusted (see Ps 71:1; 1 Pet 2:6).","summary_en":"29:22 Abraham was the father of all Israel (see Gen 12:1-3; see also Gal 3:29). • Rescued from human abuse and God’s judgment, the people would no longer be ashamed; their disgrace resulted from the apparent failure of what they had trusted (see Ps 71:1; 1 Pet 2:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134345,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:22","title_en":"Study Note: Isaia 29:22","content_ro":"<p><strong>29:22-24<\/strong> The prophecy of woe, which began at 29:15, now ends with a prophecy of salvation.<\/p>","content_en":"<p><strong>29:22-24<\/strong> The prophecy of woe, which began at 29:15, now ends with a prophecy of salvation.<\/p>","summary_ro":"29:22-24 The prophecy of woe, which began at 29:15, now ends with a prophecy of salvation.","summary_en":"29:22-24 The prophecy of woe, which began at 29:15, now ends with a prophecy of salvation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134346,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 29:22","title_en":"Study Note: Isaia 29:22","content_ro":"<p><strong>29:22<\/strong> <em>Abraham<\/em> was the father of all Israel (see Gen 12:1-3; see also Gal 3:29). • Rescued from human abuse and God’s judgment, the people would <em>no longer be ashamed;<\/em> their disgrace resulted from the apparent failure of what they had trusted (see Ps 71:1; 1 Pet 2:6).<\/p>","content_en":"<p><strong>29:22<\/strong> <em>Abraham<\/em> was the father of all Israel (see Gen 12:1-3; see also Gal 3:29). • Rescued from human abuse and God’s judgment, the people would <em>no longer be ashamed;<\/em> their disgrace resulted from the apparent failure of what they had trusted (see Ps 71:1; 1 Pet 2:6).<\/p>","summary_ro":"29:22 Abraham was the father of all Israel (see Gen 12:1-3; see also Gal 3:29). • Rescued from human abuse and God’s judgment, the people would no longer be ashamed; their disgrace resulted from the apparent failure of what they had trusted (see Ps 71:1; 1 Pet 2:6).","summary_en":"29:22 Abraham was the father of all Israel (see Gen 12:1-3; see also Gal 3:29). • Rescued from human abuse and God’s judgment, the people would no longer be ashamed; their disgrace resulted from the apparent failure of what they had trusted (see Ps 71:1; 1 Pet 2:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":63795,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in Isaiah","title_en":"Trusting God in Isaiah","content_ro":"<h3>Trusting God in Isaiah<\/h3>\n<p>The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37).<\/p>\n<p>Those who trust in the Lord live in awe of him (29:23) and are not afraid (see 35:4), knowing that the Lord will be with them (51:12). They respond in praise because they trust in him (12:1-2; 25:9), and they express their trust through obedience to him (26:8). The faithful might feel the effects of God’s judgment on his enemies as they await the Lord’s salvation. Yet they find new strength day by day (40:31) and see themselves ultimately as citizens of God’s city, Zion (see 26:1-3). Those who trust in the Lord have true and lasting inner peace (26:3, 12; 32:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:22; 7:4-9; 8:16-20; 12:1-2; 26:2-3, 12; 32:17-18; 35:4; 40:9-11, 28-31; 51:12<\/p>","content_en":"<h3>Trusting God in Isaiah<\/h3>\n<p>The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37).<\/p>\n<p>Those who trust in the Lord live in awe of him (29:23) and are not afraid (see 35:4), knowing that the Lord will be with them (51:12). They respond in praise because they trust in him (12:1-2; 25:9), and they express their trust through obedience to him (26:8). The faithful might feel the effects of God’s judgment on his enemies as they await the Lord’s salvation. Yet they find new strength day by day (40:31) and see themselves ultimately as citizens of God’s city, Zion (see 26:1-3). Those who trust in the Lord have true and lasting inner peace (26:3, 12; 32:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:22; 7:4-9; 8:16-20; 12:1-2; 26:2-3, 12; 32:17-18; 35:4; 40:9-11, 28-31; 51:12<\/p>","summary_ro":"Trusting God in Isaiah The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37). Those who trust in the Lord live in awe of ...","summary_en":"Trusting God in Isaiah The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37). Those who trust in the Lord live in awe of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91421,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in Isaiah","title_en":"Trusting God in Isaiah","content_ro":"<h3>Trusting God in Isaiah<\/h3>\n<p>The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37).<\/p>\n<p>Those who trust in the Lord live in awe of him (29:23) and are not afraid (see 35:4), knowing that the Lord will be with them (51:12). They respond in praise because they trust in him (12:1-2; 25:9), and they express their trust through obedience to him (26:8). The faithful might feel the effects of God’s judgment on his enemies as they await the Lord’s salvation. Yet they find new strength day by day (40:31) and see themselves ultimately as citizens of God’s city, Zion (see 26:1-3). Those who trust in the Lord have true and lasting inner peace (26:3, 12; 32:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:22; 7:4-9; 8:16-20; 12:1-2; 26:2-3, 12; 32:17-18; 35:4; 40:9-11, 28-31; 51:12<\/p>","content_en":"<h3>Trusting God in Isaiah<\/h3>\n<p>The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37).<\/p>\n<p>Those who trust in the Lord live in awe of him (29:23) and are not afraid (see 35:4), knowing that the Lord will be with them (51:12). They respond in praise because they trust in him (12:1-2; 25:9), and they express their trust through obedience to him (26:8). The faithful might feel the effects of God’s judgment on his enemies as they await the Lord’s salvation. Yet they find new strength day by day (40:31) and see themselves ultimately as citizens of God’s city, Zion (see 26:1-3). Those who trust in the Lord have true and lasting inner peace (26:3, 12; 32:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:22; 7:4-9; 8:16-20; 12:1-2; 26:2-3, 12; 32:17-18; 35:4; 40:9-11, 28-31; 51:12<\/p>","summary_ro":"Trusting God in Isaiah The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37). Those who trust in the Lord live in awe of ...","summary_en":"Trusting God in Isaiah The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37). Those who trust in the Lord live in awe of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119047,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in Isaiah","title_en":"Trusting God in Isaiah","content_ro":"<h3>Trusting God in Isaiah<\/h3>\n<p>The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37).<\/p>\n<p>Those who trust in the Lord live in awe of him (29:23) and are not afraid (see 35:4), knowing that the Lord will be with them (51:12). They respond in praise because they trust in him (12:1-2; 25:9), and they express their trust through obedience to him (26:8). The faithful might feel the effects of God’s judgment on his enemies as they await the Lord’s salvation. Yet they find new strength day by day (40:31) and see themselves ultimately as citizens of God’s city, Zion (see 26:1-3). Those who trust in the Lord have true and lasting inner peace (26:3, 12; 32:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:22; 7:4-9; 8:16-20; 12:1-2; 26:2-3, 12; 32:17-18; 35:4; 40:9-11, 28-31; 51:12<\/p>","content_en":"<h3>Trusting God in Isaiah<\/h3>\n<p>The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37).<\/p>\n<p>Those who trust in the Lord live in awe of him (29:23) and are not afraid (see 35:4), knowing that the Lord will be with them (51:12). They respond in praise because they trust in him (12:1-2; 25:9), and they express their trust through obedience to him (26:8). The faithful might feel the effects of God’s judgment on his enemies as they await the Lord’s salvation. Yet they find new strength day by day (40:31) and see themselves ultimately as citizens of God’s city, Zion (see 26:1-3). Those who trust in the Lord have true and lasting inner peace (26:3, 12; 32:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:22; 7:4-9; 8:16-20; 12:1-2; 26:2-3, 12; 32:17-18; 35:4; 40:9-11, 28-31; 51:12<\/p>","summary_ro":"Trusting God in Isaiah The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37). Those who trust in the Lord live in awe of ...","summary_en":"Trusting God in Isaiah The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37). Those who trust in the Lord live in awe of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146673,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in Isaiah","title_en":"Trusting God in Isaiah","content_ro":"<h3>Trusting God in Isaiah<\/h3>\n<p>The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37).<\/p>\n<p>Those who trust in the Lord live in awe of him (29:23) and are not afraid (see 35:4), knowing that the Lord will be with them (51:12). They respond in praise because they trust in him (12:1-2; 25:9), and they express their trust through obedience to him (26:8). The faithful might feel the effects of God’s judgment on his enemies as they await the Lord’s salvation. Yet they find new strength day by day (40:31) and see themselves ultimately as citizens of God’s city, Zion (see 26:1-3). Those who trust in the Lord have true and lasting inner peace (26:3, 12; 32:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:22; 7:4-9; 8:16-20; 12:1-2; 26:2-3, 12; 32:17-18; 35:4; 40:9-11, 28-31; 51:12<\/p>","content_en":"<h3>Trusting God in Isaiah<\/h3>\n<p>The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37).<\/p>\n<p>Those who trust in the Lord live in awe of him (29:23) and are not afraid (see 35:4), knowing that the Lord will be with them (51:12). They respond in praise because they trust in him (12:1-2; 25:9), and they express their trust through obedience to him (26:8). The faithful might feel the effects of God’s judgment on his enemies as they await the Lord’s salvation. Yet they find new strength day by day (40:31) and see themselves ultimately as citizens of God’s city, Zion (see 26:1-3). Those who trust in the Lord have true and lasting inner peace (26:3, 12; 32:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:22; 7:4-9; 8:16-20; 12:1-2; 26:2-3, 12; 32:17-18; 35:4; 40:9-11, 28-31; 51:12<\/p>","summary_ro":"Trusting God in Isaiah The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37). Those who trust in the Lord live in awe of ...","summary_en":"Trusting God in Isaiah The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37). Those who trust in the Lord live in awe of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
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