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{"verseMap":{"1":[{"id":14497,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gospel","title_en":"Gospel","content_ro":"<h3>GOSPEL<\/h3>\n<p>Word derived from the Anglo-Saxon <em>godspell<\/em> denoting “glad tidings” or “good news.”<\/p>\n<p>Preview<\/p>\n<p>• The Gospel Message of Isaiah<\/p>\n<p>• The Gospel in the New Testament<\/p>\n<p>• The Good News of Christ’s Coming<\/p>\n<p>• The Gospel according to Jesus<\/p>\n<p>• The Gospel after Jesus’ Resurrection<\/p>\n<p class=\"h2\" id=\"TheGospelMessageofIsaiah\">The Gospel Message of Isaiah<\/p>\n<p>Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his saving action except in his own nature. Israel’s deliverance is undeserved; she is no more worthy of the divine love now than when she went into captivity. In whatever measure she has paid the just due for her past sins (Is 40:2), she remains a sinful people (42:25; 46:12-13; 48:1). It is only by God’s grace that she is saved (55:1-7). By God’s design, Israel’s salvation depends not upon her own righteousness but upon his (41:10; 45:24; 46:13; 51:5-6). There being no righteousness to reward, the Lord acts to <em>create<\/em> righteousness in Israel (45:8; 61:3, 10-11). Yet as these references indicate, salvation is not accomplished at the expense of justice. The penalty for Israel’s sins is to be paid in full. God’s mercy is not hereby called into question. On the contrary, it is precisely here that his mercy is most poignantly expressed, for the penalty is exacted not from his people but from the Servant appointed to stand in their place (53:4-12). Through the Servant’s work, many shall be justified (53:11). The coming of the Evangelist—the preacher of the good news—is predicted in Isaiah 61. He is called the anointed One (v 1) who proclaims the year of the Lord’s favor (v 2). God will be glorified through his preaching (v 3).<\/p>\n<p class=\"h2\" id=\"TheGospelintheNewTestament\">The Gospel in the New Testament<\/p>\n<p>In only two places (Gal 3:8; Heb 4:2, 6) does the NT speak of the proclamation of the gospel prior to the Christian era. This is quite remarkable, given (1) the unmistakable presence of the gospel in the OT, (2) the extent of gospel terminology in the NT (in the Greek the noun appears 76 times; and the verb, 54), and (3) the fact that the NT presents Christ as the fulfillment of the OT and draws heavily on the OT to interpret his person and work. Not only is it remarkable; it is very significant. It indicates that the NT usage depends not only upon the <em>character<\/em> of the message (truth about salvation) but also upon <em>historical events.<\/em> Almost without exception, the NT restricts its application of gospel terminology to proclamations made during the time of fulfillment—the age in which the salvation promised in the OT is actually accomplished. The NT is preoccupied, not with promises of salvation, but with news of salvation. According to Mark 1:1-4, the gospel “begins” not in the OT but with John the Baptist, in whose work OT prophecy is fulfilled. In Romans 1:1-5 the gospel is represented as a blessing promised in the OT but not actually given until Jesus comes (see also Acts 13:32-33).<\/p>\n<p class=\"h2\" id=\"TheGoodNewsofChristsComing\">The Good News of Christ’s Coming<\/p>\n<p>The promised birth of John the Baptist is good news (Lk 1:19), not only for his parents (vv 7, 24-25) but for all the people: John is sent to prepare them for Messiah’s coming (vv 14-17, 67-79). John’s own preaching is gospel (3:18) for the same reason. The Messiah would be coming to execute judgment, a process that involves both condemnation and salvation (vv 3-17). John’s message is gospel for sinners in that they are warned of impending doom and urged to repent before the ax falls (vv 7-9); it is gospel for the repentant in that they are promised forgiveness (v 3) and membership in Messiah’s community (v 17). The birth of the Savior himself is announced as good news bringing great joy (2:10-11).<\/p>\n<p class=\"h2\" id=\"TheGospelaccordingtoJesus\">The Gospel according to Jesus<\/p>\n<h5>The Coming of the Kingdom of God<\/h5>\n<p>Jesus was authorized by God and anointed by the Spirit to proclaim the gospel (Mk 1:14; Lk 4:18). At the heart of his preaching stands the announcement “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (Mk 1:15). (For further references to this gospel, see Mt 4:23; 9:35; 24:14; 26:13; Mk 8:35; 10:29; 13:10; 14:9; Lk 4:43; 8:1; 16:16.) The message is good news for several reasons: (1) The kingdom is coming. The God whom Jesus proclaims is sovereign over all he has made. Yet paradoxically his rule is incomplete: his will is not done on earth as it is in heaven; wrong, not right, prevails. But these conditions are not final, according to Jesus. With the coming of the kingdom, God’s rule will be completed; wrong will be judged, righteousness established, and his people blessed. (2) The kingdom is <em>now<\/em> being inaugurated. “The time is fulfilled,” declares Jesus (Mk 1:15a). The time appointed for the fulfillment of the OT promises has arrived. (3) The consummation of the kingdom is therefore no longer a distant prospect; the full realization of God’s rule is “at hand” (Mk 1:15b). (4) God is establishing his rule for a saving purpose. This is implied in Jesus’ call to repentance (Mk 1:15c). It is especially clear in the passages to which we now turn.<\/p>\n<h5>The Salvation of the Poor<\/h5>\n<p>Invited to read the Scripture in the synagogue at Nazareth, Jesus turns to Isaiah 61: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Lk 4:18-19, <span>rsv<\/span>). Having read the prophecy, Jesus announces its fulfillment in his own ministry (v 21). Included among those whom Jesus has come to free are the physically infirm, such as the blind (v 18) and the leprous (v 27) (cf. the references to healing miracles in vv 23, 33-41; the close connection between evangelizing and healing in Mt 4:23; 9:35; 11:5; Lk 7:21-22; 9:6; and the description in Mt 12:22-29; Lk 13:11-16, of the physically afflicted as captives of Satan now liberated by Jesus). Also included are the materially poor—people like the widow helped by Elijah during the famine (Lk 4:25-26). It is the literally poor and hungry whom Jesus pronounces “blessed” in Luke 6:20-21. Yet it is primarily “spiritual” poverty that is in view. Still applying Isaiah 61, Jesus speaks in Matthew 5:3 of the “poor in spirit.” These are people broken and grieved by misery and poverty, oppression and injustice, suffering and death, national apostasy and personal sin—people who in their extremity turn to God and longingly wait for him to bring forth justice, bestow his mercy, and establish his kingdom. It is to just such people that Jesus brings good news (Mt 5:3-10). God sent him to usher in the kingdom, to rescue the lost, to liberate the enslaved, to cure the afflicted, to bind up hearts that are broken, and to forgive the guilty (Mk 2:5, 10, 17; 10:45; Lk 4:18-21; 7:48-49; 15:1-32; 19:10).<\/p>\n<h5>The Gift of Grace<\/h5>\n<p>The coming of the kingdom is not the effect or the reward of human effort but God’s answer to the human predicament—the gift of his favor (Lk 12:32). Correspondingly, the explanation for the salvation of the poor lies nowhere but in God’s own character. As the prodigal himself recognized, he hardly deserved to be his father’s servant, much less his son. Nothing he did, not even his repentance, accounted for the father’s love (15:11-32). In the parable of Matthew 20:1-16, it is owing entirely to the goodness of the employer that the last workers to be hired receive a full day’s wages. The first debtor in the story of Matthew 18:23-35 earned nothing but the right to be sold into slavery; instead, the king canceled his enormous debt. The publican, who had nothing to offer God but a confession of sin and plea for mercy, went home justified (Lk 18:13-14). The same holds true for the more virtuous among the poor, such as the persons described in Matthew 5:7-10. Their virtue is real, not imagined. Yet in keeping God’s commands, they do not put him in their debt; they are simply doing their duty (Lk 17:7-10). Furthermore, even the most merciful need divine mercy (Mt 5:7). For even those most zealous to obey God’s law are unable to fulfill all its requirements (cf. 11:28-30). The first servant in Matthew 18:23-35 owes far more money than someone in such a situation could possibly pay—which serves to magnify the generosity of the king. Grace depends for its exercise upon the inability of its objects (Lk 14:12-14).<\/p>\n<h5>The Call to Salvation<\/h5>\n<p>The Israelites are without exception a sinful people, all of them needing the salvation that Jesus brings (Mt 1:21; Lk 1:77). In demonstration of God’s grace, Jesus proclaimed his gospel to the entire nation (Mt 4:23; 9:35; 15:24; Lk 4:43; 9:6; 20:1). From the most respectable to the least, all are summoned to submit to God’s rule, all are invited to come and partake freely of the banquet he has spread (Lk 14:16-24). But the gift of salvation must be received if it is to be experienced (Mk 10:15). And while it is indeed a gift that costs nothing, it is also a priceless treasure for which a wise person will freely sacrifice everything else (Mt 13:44-46), a sacrifice exceeded only by the cost of rejecting the gospel (Mt 11:20-24; Mk 8:34-39; Lk 14:24, 33). “Repent and believe in the gospel,” Jesus commands (Mk 1:15). The self-righteous and the self-sufficient must be jolted out of their false sense of security and humbly recognize their need for God (Lk 6:24-26). Only then will Jesus’ message to the poor be seen as gospel. An announcement of liberation (4:18-19) is good news only to people who are enslaved and know they are. The command applies also to the destitute and the afflicted. Those among them who bemoan their lot must repent of their sins. But something further is needed for the response to be complete: a person cannot believe Jesus’ gospel without a commitment to the <em>Person<\/em> of Christ (Jn 3:16). Even those who are already “poor in spirit,” in the sense defined earlier, are not really “blessed” until they acknowledge the truth of Jesus’ claims (Mt 11:6) and commit themselves to a life of obedience on his terms (7:21-27). This prepares us for the next point.<\/p>\n<h5>Summary<\/h5>\n<p>Throughout Jesus’ earthly ministry, the theme of his gospel remains the dawning of God’s kingdom (Mt 4:23; 24:14; Lk 4:43; 16:16), a message that is preached almost exclusively to Jews (Mt 10:5-6; 15:24). Yet Jesus also provides glimpses into what the gospel was to become once his work on earth was accomplished: (1) In Mark 8:35 and 10:29 Jesus speaks of individuals who needed to make great sacrifices “for my sake and for the gospel.” While distinguished from each other, the person of Jesus and the gospel are here associated in the closest possible way. The time was approaching when the Proclaimer of the gospel would become the Proclaimed. (2) In Mark 13:10 and Matthew 24:14 (and the textually doubtful Mk 16:15) Jesus foretells the preaching of the gospel of the kingdom to the gentile nations. (3) In Mark 14, having interpreted a woman’s action (v 3) as an anointing of his body beforehand for burial (v 8), Jesus declares, “And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her” (v 9, <span>rsv<\/span>; cf. Mt 26:13). This statement strongly implies that both the person of Jesus and the event of his death will figure prominently in the message that is to be proclaimed; otherwise, it is strange that the gospel and this particular act should be so solemnly bound together. Thus, here in the text already is an indication of how crucial Jesus’ death is both for the provision of the salvation announced in his gospel (cf. Mk 14:22-24) and for the launching of the evangelistic mission to the Gentiles (Mt 20:28 is vital for explaining the shift from Mt 15:24 to 28:18-20).<\/p>\n<p class=\"h2\" id=\"TheGospelafterJesusResurrection\">The Gospel after Jesus’ Resurrection<\/p>\n<p>After the resurrection of Jesus, the gospel was proclaimed by his eyewitnesses. The contents of this gospel are recorded in the book of Acts and in Paul’s letters. Of the 43 instances of <span class=\"greek\" lang=\"el\">euangelizomai<\/span> (“evangelize”) beyond the Gospels, 15 occur in Acts and 21 in Paul’s writings; of the 64 instances of <span class=\"greek\" lang=\"el\">euangelion<\/span> (“gospel”), 2 occur in Acts and no fewer than 60 in Paul.<\/p>\n<h5>The Gospel of Christ<\/h5>\n<p>Having risen from the dead, Jesus Christ again evangelizes (Eph 2:16-17), doing so now through his appointed representatives (Rom 15:16-18; 1 Cor 1:17; 9:12-18; Gal 4:13-14; Eph 4:11; 2 Tm 1:9-11). More than that, Christ has become the central theme of the gospel; the Proclaimer is now the Proclaimed. This is repeatedly affirmed in Acts (5:42; 8:4-5, 35; 11:20; 17:18) and in Paul’s writings (Rom 1:1-4; 10:8-17; 15:19-20; 2 Cor 4:4-6; 11:4; Gal 1:16; Eph 3:8; Phil 1:15-18; 2 Tm 2:8). The NT always speaks of <em>the gospel<\/em>—never the gospels—of Christ. A second gospel is as inconceivable and as unnecessary as a second Christ. This is the one gospel that God authorizes (e.g., Rom 1:1-17) and proclaims (e.g., 2 Thes 2:13-14). Galatians 2:7-9 speaks not of two gospels but of two mission fields. Paul (the apostle to the uncircumcised) and Peter (the apostle to the circumcised) are both entrusted with “the gospel of Christ” (Gal 1:7; cf. 1 Cor 15:1-11), the message that God has ordained for the salvation of Jews and Gentiles alike (Rom 1:16). The “different gospel” that Paul denounces in Galatians 1:6-9 and 2 Corinthians 11:4 is not another gospel about Jesus but a message about “another Jesus”—not the real one, but one who exists only in the minds and the messages of those who proclaim him. To preach the true Christ is to preach the true gospel, however questionable one’s motives (Phil 1:15-18, 27), and to respond rightly to the gospel is to turn to Christ (Acts 11:20-21; Rom 10:8-17; Gal 2:14-16).<\/p>\n<h5>The Gospel as a Witness to Saving Events<\/h5>\n<p>The gospel bears witness to every aspect of Christ’s saving work, from his birth (Rom 1:3; 2 Tm 2:8) and public ministry (Mk 1:1; Acts 10:36-38) to his second coming (Col 1:5, 23; cf. 3:1-4; 1 Thes 1:5-10) and the last judgment (Rom 2:16). But it is the death and the resurrection of Christ that are most crucial for the accomplishment of salvation, and that are therefore most prominent in the gospel’s witness. These are the events with which Mark’s proclamation climaxes (chs 15–16), and for which everything else prepares (8:31; 9:31; 10:33-34; 12:6-8); special stress is placed upon Jesus’ death as the means of salvation from sin (10:45; 14:3-9, 22-24). In Paul’s gospel, too, the death and resurrection of Jesus are central (Rom 4:25; 1 Cor 15:1-4), with the cross occupying the very center (1 Cor 1:17–2:5). Had Christ not risen from the dead, Paul argues, the preaching of the cross would be a waste of time (1 Cor 15:14, 17; cf. Rom 6:3-11). However, now that Christ has risen, his death deserves special emphasis as the place where God provides atonement for sins (Rom 3:21-26; 5:6-11; 2 Cor 5:14-21; Eph 1:7). The gospel according to Acts proclaims Jesus’ death (Acts 8:25; 20:24, 28; cf. 10:36-43) and preeminently his resurrection, the event by which he conquered death and was exalted as Lord and coming Judge (10:36-43; 13:32-33; 17:18, 31). According to 1 Peter, the bearers of the gospel (1 Pt 1:12) concentrated, as had the OT prophets, on “the sufferings of Christ and the subsequent glory” (1:11; cf. 1:18-19; 2:21-24; 3:18-22).<\/p>\n<h5>The Gospel as a Power for Salvation<\/h5>\n<p>The gospel is much more than a report of past events and an exposition of doctrine. Paul declares in 1 Corinthians 1:17-18 and again in Romans 1:16 that the gospel is “the power of God”—not merely a witness to his power but an <em>expression<\/em> of his power. Thus, it cannot be fettered (2 Tm 2:8-9). “Our gospel came to you not only in word, but also in power,” Paul writes in 1 Thessalonians 1:5. His point is not that the gospel was accompanied by mighty works (though this happened; cf. Rom 15:18-19), but that the gospel itself is a mighty work. God makes it so through his Holy Spirit (Rom 15:18-19; 1 Cor 2:1-5; 1 Thes 1:6). Furthermore, God’s singular purpose in exercising his power is to change people’s lives, to liberate them from sin and death, and to reconcile them to himself—in short, to save them. The gospel has power to effect the salvation it announces and to impart the life it promises (e.g., Rom 1:16; 10:8-17; 1 Cor 1:17-18; 15:1-2; Eph 1:13; 2 Thes 2:13-14; 2 Tm 1:8-11; 1 Pt 1:23-25). If people are to experience salvation, they must hear and believe the gospel. It is precisely in and through this message that the saving power manifested in the person and work of Christ (especially in his death and resurrection) is conveyed to men and made effective in their lives. Similarly it is in association with the gospel, or as a direct result of the reception of the gospel, that the Holy Spirit is imparted to believers (Acts 10:36-44; 15:7-8; 2 Cor 11:4; Gal 3:1-2). In short, the gospel is the decisive place of encounter between the sinner and God the Savior.<\/p>\n<h5>The Gospel of Grace<\/h5>\n<p>According to Peter’s testimony at the Jerusalem Council (Acts 15:7-11), an essential part of the gospel—for Gentiles and Jews alike—is salvation “through the grace of the Lord Jesus.” Toward the close of his missionary career, Paul states that his basic concern has been “to testify to the gospel of the grace of God” (Acts 20:24, <span>rsv<\/span>). This statement can be understood only in relation to Paul’s concept of the righteousness of God, particularly as set forth in Romans. Paul is here not merely expounding a divine attribute. Rather, he is dramatizing a divine activity—the manifestation of God’s righteousness now, “in the present time” (Rom 3:26), in the new age inaugurated by the coming of Jesus. The manifestation is twofold. Viewing the two aspects together, and doing so in the light of the gospel declared by Isaiah and by Jesus (both of whom strongly influenced Paul), respectively, will help us to understand why Paul speaks of “the gospel of the grace of God.”<\/p>\n<p>First, the gospel is a <em>witness<\/em> to God’s grace. In offering his Son as a sacrifice for sins (Rom 3:25a), God demonstrates his righteousness (vv 25b-26). That is, in the death of Jesus sins formerly “passed over” (v 25c) become the object of God’s wrath (cf. 1:18) and judgment. Yet in the very place where God deals justly and decisively with sins, he shows his grace to sinners. For the judgment against sin is focused not upon the sinners themselves but upon the One appointed to act on their behalf and to stand in their place (Rom 4:25; 5:6, 11; cf. 2 Cor 5:21; Gal 3:13). On this basis, sinners are freely pardoned (Rom 3:24). “The grace of the Lord Jesus” (Acts 15:11) toward the sinful is also in evidence, for he willingly bears their iniquities and suffers the consequences of their wrongdoing (Gal 2:20; cf. 2 Cor 8:9; Phil 2:6-8).<\/p>\n<p>Second, the gospel is a <em>channel<\/em> of God’s grace. “The righteousness of God is revealed” in the gospel, says Paul (Rom 1:17). By this he means, not that the gospel talks about the righteousness of God (though it does), but that God’s righteousness is actively at work in the gospel. This activity in turn explains how the gospel becomes “the power of God for salvation” (v 16). And just how does God demonstrate his righteousness at this stage? In short, by bestowing it as a free gift on sinful human beings. It remains the righteousness of God, but by God’s grace, it is a righteousness in which humans may share. Furthermore, partaking of God’s righteousness depends on being personally united with Jesus Christ. In Paul’s view the saved person is one who has been acquitted, justified, “declared righteous” by God the judge. The basis for the verdict is not that I in myself am righteous (God justifies the ungodly, Rom 4:5). Nor does God treat me as though I were righteous. According to Paul I am declared righteous because I really <em>am<\/em> righteous—not in myself but in Christ (1 Cor 1:30; 2 Cor 5:21; Phil 3:9). This union is established through the revelation—and the free offer—of God’s righteousness in the gospel (Rom 1:16-17).<\/p>\n<h5>Responding to the Gospel<\/h5>\n<p>The gospel calls for a threefold response:<\/p>\n<p>1. <em>Believing.<\/em> The gospel, says Paul, is “the power of God for salvation to every one who has faith” (Rom 1:16). For Paul, faith is the abandonment of all reliance upon “works of law” for justification (3:28) and utter dependence upon the grace of God as demonstrated in the work of Christ, especially his death (v 25). Accordingly, the “different gospel” of Galatians 1:6 and 2 Corinthians 11:4 is spurious, for it preaches salvation by personal merit rather than (or together with) the work of Christ (cf. Gal 2:16). Ultimately faith rests upon God (Rom 4:24; 1 Thes 1:8-9) and upon Christ (Rom 3:22, 26; Gal 2:16, 20). Yet it is imperative that one believe the gospel also (Acts 8:12; 11:20-21; 15:7; Rom 1:16; 10:8-17; 1 Cor 1:17-24; Phil 1:27; Heb 4:2), for it is just by this means that God’s salvation is made known and mediated. Moreover, believing the gospel entails repentance (Acts 14:15; 20:21, 24; 1 Thes 1:5-10) and obedience (Rom 1:5; 15:16-18; Heb 4:6). Those who refuse to obey the gospel are imperiling their lives (2 Thes 1:5-10; 1 Pt 4:17).<\/p>\n<p>2. <em>Growing.<\/em> The Gospel is more than a message to be received—it is also a place in which to stand (1 Cor 15:1-2). It is sustainer of life as well as giver of life. One grows as a Christian not by turning from the gospel to other things (to turn away from the gospel is to abandon God and Christ, Gal 1:6), but by going ever more deeply into the gospel. In Romans 1:15 Paul expresses his eagerness to proclaim the gospel to the Christians in Rome. In the following chapters, anticipating his visit, he offers one of his most profound expositions of the gospel—one whose truth has never been fathomed and whose power has never been exhausted.<\/p>\n<p>3. <em>Hoping.<\/em> “The hope of the gospel” (Col 1:23) includes not only the return of Christ and the glory of heaven (Col 1:5; 3:1-4; 2 Thes 2:14-16) but the final judgment as well. For those who embrace the gospel, the last judgment holds no terrors, because the Judge is the very one who rescues them from the wrath to come (1 Thes 1:10). Those who are united to him need not dread condemnation now or at the end (Rom 8:1). Instead, the last judgment will mark their final vindication (1 Cor 4:5; Gal 5:5). Accordingly, this theme is not just a corollary but an integral part of the Good News (Rom 2:16). Those who have died since believing the gospel (1 Pt 4:6) may seem to have suffered a fate common to all people, or even the condemnation reserved for the lawless; in fact, their response to the gospel assures them of approval by the coming Lord (4:5-6; 5:4) and of a share in the imperishable inheritance of heaven (1:4).<\/p>","content_en":"<h3>GOSPEL<\/h3>\n<p>Word derived from the Anglo-Saxon <em>godspell<\/em> denoting “glad tidings” or “good news.”<\/p>\n<p>Preview<\/p>\n<p>• The Gospel Message of Isaiah<\/p>\n<p>• The Gospel in the New Testament<\/p>\n<p>• The Good News of Christ’s Coming<\/p>\n<p>• The Gospel according to Jesus<\/p>\n<p>• The Gospel after Jesus’ Resurrection<\/p>\n<p class=\"h2\" id=\"TheGospelMessageofIsaiah\">The Gospel Message of Isaiah<\/p>\n<p>Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his saving action except in his own nature. Israel’s deliverance is undeserved; she is no more worthy of the divine love now than when she went into captivity. In whatever measure she has paid the just due for her past sins (Is 40:2), she remains a sinful people (42:25; 46:12-13; 48:1). It is only by God’s grace that she is saved (55:1-7). By God’s design, Israel’s salvation depends not upon her own righteousness but upon his (41:10; 45:24; 46:13; 51:5-6). There being no righteousness to reward, the Lord acts to <em>create<\/em> righteousness in Israel (45:8; 61:3, 10-11). Yet as these references indicate, salvation is not accomplished at the expense of justice. The penalty for Israel’s sins is to be paid in full. God’s mercy is not hereby called into question. On the contrary, it is precisely here that his mercy is most poignantly expressed, for the penalty is exacted not from his people but from the Servant appointed to stand in their place (53:4-12). Through the Servant’s work, many shall be justified (53:11). The coming of the Evangelist—the preacher of the good news—is predicted in Isaiah 61. He is called the anointed One (v 1) who proclaims the year of the Lord’s favor (v 2). God will be glorified through his preaching (v 3).<\/p>\n<p class=\"h2\" id=\"TheGospelintheNewTestament\">The Gospel in the New Testament<\/p>\n<p>In only two places (Gal 3:8; Heb 4:2, 6) does the NT speak of the proclamation of the gospel prior to the Christian era. This is quite remarkable, given (1) the unmistakable presence of the gospel in the OT, (2) the extent of gospel terminology in the NT (in the Greek the noun appears 76 times; and the verb, 54), and (3) the fact that the NT presents Christ as the fulfillment of the OT and draws heavily on the OT to interpret his person and work. Not only is it remarkable; it is very significant. It indicates that the NT usage depends not only upon the <em>character<\/em> of the message (truth about salvation) but also upon <em>historical events.<\/em> Almost without exception, the NT restricts its application of gospel terminology to proclamations made during the time of fulfillment—the age in which the salvation promised in the OT is actually accomplished. The NT is preoccupied, not with promises of salvation, but with news of salvation. According to Mark 1:1-4, the gospel “begins” not in the OT but with John the Baptist, in whose work OT prophecy is fulfilled. In Romans 1:1-5 the gospel is represented as a blessing promised in the OT but not actually given until Jesus comes (see also Acts 13:32-33).<\/p>\n<p class=\"h2\" id=\"TheGoodNewsofChristsComing\">The Good News of Christ’s Coming<\/p>\n<p>The promised birth of John the Baptist is good news (Lk 1:19), not only for his parents (vv 7, 24-25) but for all the people: John is sent to prepare them for Messiah’s coming (vv 14-17, 67-79). John’s own preaching is gospel (3:18) for the same reason. The Messiah would be coming to execute judgment, a process that involves both condemnation and salvation (vv 3-17). John’s message is gospel for sinners in that they are warned of impending doom and urged to repent before the ax falls (vv 7-9); it is gospel for the repentant in that they are promised forgiveness (v 3) and membership in Messiah’s community (v 17). The birth of the Savior himself is announced as good news bringing great joy (2:10-11).<\/p>\n<p class=\"h2\" id=\"TheGospelaccordingtoJesus\">The Gospel according to Jesus<\/p>\n<h5>The Coming of the Kingdom of God<\/h5>\n<p>Jesus was authorized by God and anointed by the Spirit to proclaim the gospel (Mk 1:14; Lk 4:18). At the heart of his preaching stands the announcement “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (Mk 1:15). (For further references to this gospel, see Mt 4:23; 9:35; 24:14; 26:13; Mk 8:35; 10:29; 13:10; 14:9; Lk 4:43; 8:1; 16:16.) The message is good news for several reasons: (1) The kingdom is coming. The God whom Jesus proclaims is sovereign over all he has made. Yet paradoxically his rule is incomplete: his will is not done on earth as it is in heaven; wrong, not right, prevails. But these conditions are not final, according to Jesus. With the coming of the kingdom, God’s rule will be completed; wrong will be judged, righteousness established, and his people blessed. (2) The kingdom is <em>now<\/em> being inaugurated. “The time is fulfilled,” declares Jesus (Mk 1:15a). The time appointed for the fulfillment of the OT promises has arrived. (3) The consummation of the kingdom is therefore no longer a distant prospect; the full realization of God’s rule is “at hand” (Mk 1:15b). (4) God is establishing his rule for a saving purpose. This is implied in Jesus’ call to repentance (Mk 1:15c). It is especially clear in the passages to which we now turn.<\/p>\n<h5>The Salvation of the Poor<\/h5>\n<p>Invited to read the Scripture in the synagogue at Nazareth, Jesus turns to Isaiah 61: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Lk 4:18-19, <span>rsv<\/span>). Having read the prophecy, Jesus announces its fulfillment in his own ministry (v 21). Included among those whom Jesus has come to free are the physically infirm, such as the blind (v 18) and the leprous (v 27) (cf. the references to healing miracles in vv 23, 33-41; the close connection between evangelizing and healing in Mt 4:23; 9:35; 11:5; Lk 7:21-22; 9:6; and the description in Mt 12:22-29; Lk 13:11-16, of the physically afflicted as captives of Satan now liberated by Jesus). Also included are the materially poor—people like the widow helped by Elijah during the famine (Lk 4:25-26). It is the literally poor and hungry whom Jesus pronounces “blessed” in Luke 6:20-21. Yet it is primarily “spiritual” poverty that is in view. Still applying Isaiah 61, Jesus speaks in Matthew 5:3 of the “poor in spirit.” These are people broken and grieved by misery and poverty, oppression and injustice, suffering and death, national apostasy and personal sin—people who in their extremity turn to God and longingly wait for him to bring forth justice, bestow his mercy, and establish his kingdom. It is to just such people that Jesus brings good news (Mt 5:3-10). God sent him to usher in the kingdom, to rescue the lost, to liberate the enslaved, to cure the afflicted, to bind up hearts that are broken, and to forgive the guilty (Mk 2:5, 10, 17; 10:45; Lk 4:18-21; 7:48-49; 15:1-32; 19:10).<\/p>\n<h5>The Gift of Grace<\/h5>\n<p>The coming of the kingdom is not the effect or the reward of human effort but God’s answer to the human predicament—the gift of his favor (Lk 12:32). Correspondingly, the explanation for the salvation of the poor lies nowhere but in God’s own character. As the prodigal himself recognized, he hardly deserved to be his father’s servant, much less his son. Nothing he did, not even his repentance, accounted for the father’s love (15:11-32). In the parable of Matthew 20:1-16, it is owing entirely to the goodness of the employer that the last workers to be hired receive a full day’s wages. The first debtor in the story of Matthew 18:23-35 earned nothing but the right to be sold into slavery; instead, the king canceled his enormous debt. The publican, who had nothing to offer God but a confession of sin and plea for mercy, went home justified (Lk 18:13-14). The same holds true for the more virtuous among the poor, such as the persons described in Matthew 5:7-10. Their virtue is real, not imagined. Yet in keeping God’s commands, they do not put him in their debt; they are simply doing their duty (Lk 17:7-10). Furthermore, even the most merciful need divine mercy (Mt 5:7). For even those most zealous to obey God’s law are unable to fulfill all its requirements (cf. 11:28-30). The first servant in Matthew 18:23-35 owes far more money than someone in such a situation could possibly pay—which serves to magnify the generosity of the king. Grace depends for its exercise upon the inability of its objects (Lk 14:12-14).<\/p>\n<h5>The Call to Salvation<\/h5>\n<p>The Israelites are without exception a sinful people, all of them needing the salvation that Jesus brings (Mt 1:21; Lk 1:77). In demonstration of God’s grace, Jesus proclaimed his gospel to the entire nation (Mt 4:23; 9:35; 15:24; Lk 4:43; 9:6; 20:1). From the most respectable to the least, all are summoned to submit to God’s rule, all are invited to come and partake freely of the banquet he has spread (Lk 14:16-24). But the gift of salvation must be received if it is to be experienced (Mk 10:15). And while it is indeed a gift that costs nothing, it is also a priceless treasure for which a wise person will freely sacrifice everything else (Mt 13:44-46), a sacrifice exceeded only by the cost of rejecting the gospel (Mt 11:20-24; Mk 8:34-39; Lk 14:24, 33). “Repent and believe in the gospel,” Jesus commands (Mk 1:15). The self-righteous and the self-sufficient must be jolted out of their false sense of security and humbly recognize their need for God (Lk 6:24-26). Only then will Jesus’ message to the poor be seen as gospel. An announcement of liberation (4:18-19) is good news only to people who are enslaved and know they are. The command applies also to the destitute and the afflicted. Those among them who bemoan their lot must repent of their sins. But something further is needed for the response to be complete: a person cannot believe Jesus’ gospel without a commitment to the <em>Person<\/em> of Christ (Jn 3:16). Even those who are already “poor in spirit,” in the sense defined earlier, are not really “blessed” until they acknowledge the truth of Jesus’ claims (Mt 11:6) and commit themselves to a life of obedience on his terms (7:21-27). This prepares us for the next point.<\/p>\n<h5>Summary<\/h5>\n<p>Throughout Jesus’ earthly ministry, the theme of his gospel remains the dawning of God’s kingdom (Mt 4:23; 24:14; Lk 4:43; 16:16), a message that is preached almost exclusively to Jews (Mt 10:5-6; 15:24). Yet Jesus also provides glimpses into what the gospel was to become once his work on earth was accomplished: (1) In Mark 8:35 and 10:29 Jesus speaks of individuals who needed to make great sacrifices “for my sake and for the gospel.” While distinguished from each other, the person of Jesus and the gospel are here associated in the closest possible way. The time was approaching when the Proclaimer of the gospel would become the Proclaimed. (2) In Mark 13:10 and Matthew 24:14 (and the textually doubtful Mk 16:15) Jesus foretells the preaching of the gospel of the kingdom to the gentile nations. (3) In Mark 14, having interpreted a woman’s action (v 3) as an anointing of his body beforehand for burial (v 8), Jesus declares, “And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her” (v 9, <span>rsv<\/span>; cf. Mt 26:13). This statement strongly implies that both the person of Jesus and the event of his death will figure prominently in the message that is to be proclaimed; otherwise, it is strange that the gospel and this particular act should be so solemnly bound together. Thus, here in the text already is an indication of how crucial Jesus’ death is both for the provision of the salvation announced in his gospel (cf. Mk 14:22-24) and for the launching of the evangelistic mission to the Gentiles (Mt 20:28 is vital for explaining the shift from Mt 15:24 to 28:18-20).<\/p>\n<p class=\"h2\" id=\"TheGospelafterJesusResurrection\">The Gospel after Jesus’ Resurrection<\/p>\n<p>After the resurrection of Jesus, the gospel was proclaimed by his eyewitnesses. The contents of this gospel are recorded in the book of Acts and in Paul’s letters. Of the 43 instances of <span class=\"greek\" lang=\"el\">euangelizomai<\/span> (“evangelize”) beyond the Gospels, 15 occur in Acts and 21 in Paul’s writings; of the 64 instances of <span class=\"greek\" lang=\"el\">euangelion<\/span> (“gospel”), 2 occur in Acts and no fewer than 60 in Paul.<\/p>\n<h5>The Gospel of Christ<\/h5>\n<p>Having risen from the dead, Jesus Christ again evangelizes (Eph 2:16-17), doing so now through his appointed representatives (Rom 15:16-18; 1 Cor 1:17; 9:12-18; Gal 4:13-14; Eph 4:11; 2 Tm 1:9-11). More than that, Christ has become the central theme of the gospel; the Proclaimer is now the Proclaimed. This is repeatedly affirmed in Acts (5:42; 8:4-5, 35; 11:20; 17:18) and in Paul’s writings (Rom 1:1-4; 10:8-17; 15:19-20; 2 Cor 4:4-6; 11:4; Gal 1:16; Eph 3:8; Phil 1:15-18; 2 Tm 2:8). The NT always speaks of <em>the gospel<\/em>—never the gospels—of Christ. A second gospel is as inconceivable and as unnecessary as a second Christ. This is the one gospel that God authorizes (e.g., Rom 1:1-17) and proclaims (e.g., 2 Thes 2:13-14). Galatians 2:7-9 speaks not of two gospels but of two mission fields. Paul (the apostle to the uncircumcised) and Peter (the apostle to the circumcised) are both entrusted with “the gospel of Christ” (Gal 1:7; cf. 1 Cor 15:1-11), the message that God has ordained for the salvation of Jews and Gentiles alike (Rom 1:16). The “different gospel” that Paul denounces in Galatians 1:6-9 and 2 Corinthians 11:4 is not another gospel about Jesus but a message about “another Jesus”—not the real one, but one who exists only in the minds and the messages of those who proclaim him. To preach the true Christ is to preach the true gospel, however questionable one’s motives (Phil 1:15-18, 27), and to respond rightly to the gospel is to turn to Christ (Acts 11:20-21; Rom 10:8-17; Gal 2:14-16).<\/p>\n<h5>The Gospel as a Witness to Saving Events<\/h5>\n<p>The gospel bears witness to every aspect of Christ’s saving work, from his birth (Rom 1:3; 2 Tm 2:8) and public ministry (Mk 1:1; Acts 10:36-38) to his second coming (Col 1:5, 23; cf. 3:1-4; 1 Thes 1:5-10) and the last judgment (Rom 2:16). But it is the death and the resurrection of Christ that are most crucial for the accomplishment of salvation, and that are therefore most prominent in the gospel’s witness. These are the events with which Mark’s proclamation climaxes (chs 15–16), and for which everything else prepares (8:31; 9:31; 10:33-34; 12:6-8); special stress is placed upon Jesus’ death as the means of salvation from sin (10:45; 14:3-9, 22-24). In Paul’s gospel, too, the death and resurrection of Jesus are central (Rom 4:25; 1 Cor 15:1-4), with the cross occupying the very center (1 Cor 1:17–2:5). Had Christ not risen from the dead, Paul argues, the preaching of the cross would be a waste of time (1 Cor 15:14, 17; cf. Rom 6:3-11). However, now that Christ has risen, his death deserves special emphasis as the place where God provides atonement for sins (Rom 3:21-26; 5:6-11; 2 Cor 5:14-21; Eph 1:7). The gospel according to Acts proclaims Jesus’ death (Acts 8:25; 20:24, 28; cf. 10:36-43) and preeminently his resurrection, the event by which he conquered death and was exalted as Lord and coming Judge (10:36-43; 13:32-33; 17:18, 31). According to 1 Peter, the bearers of the gospel (1 Pt 1:12) concentrated, as had the OT prophets, on “the sufferings of Christ and the subsequent glory” (1:11; cf. 1:18-19; 2:21-24; 3:18-22).<\/p>\n<h5>The Gospel as a Power for Salvation<\/h5>\n<p>The gospel is much more than a report of past events and an exposition of doctrine. Paul declares in 1 Corinthians 1:17-18 and again in Romans 1:16 that the gospel is “the power of God”—not merely a witness to his power but an <em>expression<\/em> of his power. Thus, it cannot be fettered (2 Tm 2:8-9). “Our gospel came to you not only in word, but also in power,” Paul writes in 1 Thessalonians 1:5. His point is not that the gospel was accompanied by mighty works (though this happened; cf. Rom 15:18-19), but that the gospel itself is a mighty work. God makes it so through his Holy Spirit (Rom 15:18-19; 1 Cor 2:1-5; 1 Thes 1:6). Furthermore, God’s singular purpose in exercising his power is to change people’s lives, to liberate them from sin and death, and to reconcile them to himself—in short, to save them. The gospel has power to effect the salvation it announces and to impart the life it promises (e.g., Rom 1:16; 10:8-17; 1 Cor 1:17-18; 15:1-2; Eph 1:13; 2 Thes 2:13-14; 2 Tm 1:8-11; 1 Pt 1:23-25). If people are to experience salvation, they must hear and believe the gospel. It is precisely in and through this message that the saving power manifested in the person and work of Christ (especially in his death and resurrection) is conveyed to men and made effective in their lives. Similarly it is in association with the gospel, or as a direct result of the reception of the gospel, that the Holy Spirit is imparted to believers (Acts 10:36-44; 15:7-8; 2 Cor 11:4; Gal 3:1-2). In short, the gospel is the decisive place of encounter between the sinner and God the Savior.<\/p>\n<h5>The Gospel of Grace<\/h5>\n<p>According to Peter’s testimony at the Jerusalem Council (Acts 15:7-11), an essential part of the gospel—for Gentiles and Jews alike—is salvation “through the grace of the Lord Jesus.” Toward the close of his missionary career, Paul states that his basic concern has been “to testify to the gospel of the grace of God” (Acts 20:24, <span>rsv<\/span>). This statement can be understood only in relation to Paul’s concept of the righteousness of God, particularly as set forth in Romans. Paul is here not merely expounding a divine attribute. Rather, he is dramatizing a divine activity—the manifestation of God’s righteousness now, “in the present time” (Rom 3:26), in the new age inaugurated by the coming of Jesus. The manifestation is twofold. Viewing the two aspects together, and doing so in the light of the gospel declared by Isaiah and by Jesus (both of whom strongly influenced Paul), respectively, will help us to understand why Paul speaks of “the gospel of the grace of God.”<\/p>\n<p>First, the gospel is a <em>witness<\/em> to God’s grace. In offering his Son as a sacrifice for sins (Rom 3:25a), God demonstrates his righteousness (vv 25b-26). That is, in the death of Jesus sins formerly “passed over” (v 25c) become the object of God’s wrath (cf. 1:18) and judgment. Yet in the very place where God deals justly and decisively with sins, he shows his grace to sinners. For the judgment against sin is focused not upon the sinners themselves but upon the One appointed to act on their behalf and to stand in their place (Rom 4:25; 5:6, 11; cf. 2 Cor 5:21; Gal 3:13). On this basis, sinners are freely pardoned (Rom 3:24). “The grace of the Lord Jesus” (Acts 15:11) toward the sinful is also in evidence, for he willingly bears their iniquities and suffers the consequences of their wrongdoing (Gal 2:20; cf. 2 Cor 8:9; Phil 2:6-8).<\/p>\n<p>Second, the gospel is a <em>channel<\/em> of God’s grace. “The righteousness of God is revealed” in the gospel, says Paul (Rom 1:17). By this he means, not that the gospel talks about the righteousness of God (though it does), but that God’s righteousness is actively at work in the gospel. This activity in turn explains how the gospel becomes “the power of God for salvation” (v 16). And just how does God demonstrate his righteousness at this stage? In short, by bestowing it as a free gift on sinful human beings. It remains the righteousness of God, but by God’s grace, it is a righteousness in which humans may share. Furthermore, partaking of God’s righteousness depends on being personally united with Jesus Christ. In Paul’s view the saved person is one who has been acquitted, justified, “declared righteous” by God the judge. The basis for the verdict is not that I in myself am righteous (God justifies the ungodly, Rom 4:5). Nor does God treat me as though I were righteous. According to Paul I am declared righteous because I really <em>am<\/em> righteous—not in myself but in Christ (1 Cor 1:30; 2 Cor 5:21; Phil 3:9). This union is established through the revelation—and the free offer—of God’s righteousness in the gospel (Rom 1:16-17).<\/p>\n<h5>Responding to the Gospel<\/h5>\n<p>The gospel calls for a threefold response:<\/p>\n<p>1. <em>Believing.<\/em> The gospel, says Paul, is “the power of God for salvation to every one who has faith” (Rom 1:16). For Paul, faith is the abandonment of all reliance upon “works of law” for justification (3:28) and utter dependence upon the grace of God as demonstrated in the work of Christ, especially his death (v 25). Accordingly, the “different gospel” of Galatians 1:6 and 2 Corinthians 11:4 is spurious, for it preaches salvation by personal merit rather than (or together with) the work of Christ (cf. Gal 2:16). Ultimately faith rests upon God (Rom 4:24; 1 Thes 1:8-9) and upon Christ (Rom 3:22, 26; Gal 2:16, 20). Yet it is imperative that one believe the gospel also (Acts 8:12; 11:20-21; 15:7; Rom 1:16; 10:8-17; 1 Cor 1:17-24; Phil 1:27; Heb 4:2), for it is just by this means that God’s salvation is made known and mediated. Moreover, believing the gospel entails repentance (Acts 14:15; 20:21, 24; 1 Thes 1:5-10) and obedience (Rom 1:5; 15:16-18; Heb 4:6). Those who refuse to obey the gospel are imperiling their lives (2 Thes 1:5-10; 1 Pt 4:17).<\/p>\n<p>2. <em>Growing.<\/em> The Gospel is more than a message to be received—it is also a place in which to stand (1 Cor 15:1-2). It is sustainer of life as well as giver of life. One grows as a Christian not by turning from the gospel to other things (to turn away from the gospel is to abandon God and Christ, Gal 1:6), but by going ever more deeply into the gospel. In Romans 1:15 Paul expresses his eagerness to proclaim the gospel to the Christians in Rome. In the following chapters, anticipating his visit, he offers one of his most profound expositions of the gospel—one whose truth has never been fathomed and whose power has never been exhausted.<\/p>\n<p>3. <em>Hoping.<\/em> “The hope of the gospel” (Col 1:23) includes not only the return of Christ and the glory of heaven (Col 1:5; 3:1-4; 2 Thes 2:14-16) but the final judgment as well. For those who embrace the gospel, the last judgment holds no terrors, because the Judge is the very one who rescues them from the wrath to come (1 Thes 1:10). Those who are united to him need not dread condemnation now or at the end (Rom 8:1). Instead, the last judgment will mark their final vindication (1 Cor 4:5; Gal 5:5). Accordingly, this theme is not just a corollary but an integral part of the Good News (Rom 2:16). Those who have died since believing the gospel (1 Pt 4:6) may seem to have suffered a fate common to all people, or even the condemnation reserved for the lawless; in fact, their response to the gospel assures them of approval by the coming Lord (4:5-6; 5:4) and of a share in the imperishable inheritance of heaven (1:4).<\/p>","summary_ro":"GOSPEL Word derived from the Anglo-Saxon godspell denoting “glad tidings” or “good news.” Preview • The Gospel Message of Isaiah • The Gospel in the New Testament • The Good News of Christ’s Coming • The Gospel according to Jesus • The Gospel after Jesus’ Resurrection The Gospel Message of Isaiah Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his...","summary_en":"GOSPEL Word derived from the Anglo-Saxon godspell denoting “glad tidings” or “good news.” Preview • The Gospel Message of Isaiah • The Gospel in the New Testament • The Good News of Christ’s Coming • The Gospel according to Jesus • The Gospel after Jesus’ Resurrection The Gospel Message of Isaiah Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17867,"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":51725,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:1","title_en":"Study Note: Isaia 48:1","content_ro":"<p><strong>48:1-22<\/strong> The Lord here calls on Israel to forsake her historic rebelliousness and listen to what he says. The Hebrew word translated <em>listening<\/em> is often synonymous with <em>obeying<\/em> or acting upon what is heard.<\/p>","content_en":"<p><strong>48:1-22<\/strong> The Lord here calls on Israel to forsake her historic rebelliousness and listen to what he says. The Hebrew word translated <em>listening<\/em> is often synonymous with <em>obeying<\/em> or acting upon what is heard.<\/p>","summary_ro":"48:1-22 The Lord here calls on Israel to forsake her historic rebelliousness and listen to what he says. The Hebrew word translated listening is often synonymous with obeying or acting upon what is heard.","summary_en":"48:1-22 The Lord here calls on Israel to forsake her historic rebelliousness and listen to what he says. The Hebrew word translated listening is often synonymous with obeying or acting upon what is heard.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51726,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:1","title_en":"Study Note: Isaia 48:1","content_ro":"<p><strong>48:1-11<\/strong> This prophecy is a <em>disputation,<\/em> a speech in which the prophet argues a set of points against his audience.<\/p>","content_en":"<p><strong>48:1-11<\/strong> This prophecy is a <em>disputation,<\/em> a speech in which the prophet argues a set of points against his audience.<\/p>","summary_ro":"48:1-11 This prophecy is a disputation, a speech in which the prophet argues a set of points against his audience.","summary_en":"48:1-11 This prophecy is a disputation, a speech in which the prophet argues a set of points against his audience.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51727,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:1","title_en":"Study Note: Isaia 48:1","content_ro":"<p><strong>48:1-2<\/strong> Israel was religious but not truly committed to the Lord.<\/p>","content_en":"<p><strong>48:1-2<\/strong> Israel was religious but not truly committed to the Lord.<\/p>","summary_ro":"48:1-2 Israel was religious but not truly committed to the Lord.","summary_en":"48:1-2 Israel was religious but not truly committed to the Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51728,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:1","title_en":"Study Note: Isaia 48:1","content_ro":"<p><strong>48:1<\/strong> <em>Jacob . . . Judah:<\/em> Although Isaiah’s normal focus was on Judah, here he addressed all the tribes of Israel.<\/p>","content_en":"<p><strong>48:1<\/strong> <em>Jacob . . . Judah:<\/em> Although Isaiah’s normal focus was on Judah, here he addressed all the tribes of Israel.<\/p>","summary_ro":"48:1 Jacob . . . Judah: Although Isaiah’s normal focus was on Judah, here he addressed all the tribes of Israel.","summary_en":"48:1 Jacob . . . Judah: Although Isaiah’s normal focus was on Judah, here he addressed all the tribes of Israel.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79351,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:1","title_en":"Study Note: Isaia 48:1","content_ro":"<p><strong>48:1-22<\/strong> The Lord here calls on Israel to forsake her historic rebelliousness and listen to what he says. The Hebrew word translated <em>listening<\/em> is often synonymous with <em>obeying<\/em> or acting upon what is heard.<\/p>","content_en":"<p><strong>48:1-22<\/strong> The Lord here calls on Israel to forsake her historic rebelliousness and listen to what he says. The Hebrew word translated <em>listening<\/em> is often synonymous with <em>obeying<\/em> or acting upon what is heard.<\/p>","summary_ro":"48:1-22 The Lord here calls on Israel to forsake her historic rebelliousness and listen to what he says. The Hebrew word translated listening is often synonymous with obeying or acting upon what is heard.","summary_en":"48:1-22 The Lord here calls on Israel to forsake her historic rebelliousness and listen to what he says. The Hebrew word translated listening is often synonymous with obeying or acting upon what is heard.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79352,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:1","title_en":"Study Note: Isaia 48:1","content_ro":"<p><strong>48:1-11<\/strong> This prophecy is a <em>disputation,<\/em> a speech in which the prophet argues a set of points against his audience.<\/p>","content_en":"<p><strong>48:1-11<\/strong> This prophecy is a <em>disputation,<\/em> a speech in which the prophet argues a set of points against his audience.<\/p>","summary_ro":"48:1-11 This prophecy is a disputation, a speech in which the prophet argues a set of points against his audience.","summary_en":"48:1-11 This prophecy is a disputation, a speech in which the prophet argues a set of points against his audience.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79353,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:1","title_en":"Study Note: Isaia 48:1","content_ro":"<p><strong>48:1-2<\/strong> Israel was religious but not truly committed to the Lord.<\/p>","content_en":"<p><strong>48:1-2<\/strong> Israel was religious but not truly committed to the Lord.<\/p>","summary_ro":"48:1-2 Israel was religious but not truly committed to the Lord.","summary_en":"48:1-2 Israel was religious but not truly committed to the Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79354,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:1","title_en":"Study Note: Isaia 48:1","content_ro":"<p><strong>48:1<\/strong> <em>Jacob . . . Judah:<\/em> Although Isaiah’s normal focus was on Judah, here he addressed all the tribes of Israel.<\/p>","content_en":"<p><strong>48:1<\/strong> <em>Jacob . . . Judah:<\/em> Although Isaiah’s normal focus was on Judah, here he addressed all the tribes of Israel.<\/p>","summary_ro":"48:1 Jacob . . . Judah: Although Isaiah’s normal focus was on Judah, here he addressed all the tribes of Israel.","summary_en":"48:1 Jacob . . . Judah: Although Isaiah’s normal focus was on Judah, here he addressed all the tribes of Israel.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106977,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:1","title_en":"Study Note: Isaia 48:1","content_ro":"<p><strong>48:1-22<\/strong> The Lord here calls on Israel to forsake her historic rebelliousness and listen to what he says. The Hebrew word translated <em>listening<\/em> is often synonymous with <em>obeying<\/em> or acting upon what is heard.<\/p>","content_en":"<p><strong>48:1-22<\/strong> The Lord here calls on Israel to forsake her historic rebelliousness and listen to what he says. The Hebrew word translated <em>listening<\/em> is often synonymous with <em>obeying<\/em> or acting upon what is heard.<\/p>","summary_ro":"48:1-22 The Lord here calls on Israel to forsake her historic rebelliousness and listen to what he says. The Hebrew word translated listening is often synonymous with obeying or acting upon what is heard.","summary_en":"48:1-22 The Lord here calls on Israel to forsake her historic rebelliousness and listen to what he says. The Hebrew word translated listening is often synonymous with obeying or acting upon what is heard.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106978,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:1","title_en":"Study Note: Isaia 48:1","content_ro":"<p><strong>48:1-11<\/strong> This prophecy is a <em>disputation,<\/em> a speech in which the prophet argues a set of points against his audience.<\/p>","content_en":"<p><strong>48:1-11<\/strong> This prophecy is a <em>disputation,<\/em> a speech in which the prophet argues a set of points against his audience.<\/p>","summary_ro":"48:1-11 This prophecy is a disputation, a speech in which the prophet argues a set of points against his audience.","summary_en":"48:1-11 This prophecy is a disputation, a speech in which the prophet argues a set of points against his audience.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106979,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:1","title_en":"Study Note: Isaia 48:1","content_ro":"<p><strong>48:1-2<\/strong> Israel was religious but not truly committed to the Lord.<\/p>","content_en":"<p><strong>48:1-2<\/strong> Israel was religious but not truly committed to the Lord.<\/p>","summary_ro":"48:1-2 Israel was religious but not truly committed to the Lord.","summary_en":"48:1-2 Israel was religious but not truly committed to the Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106980,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:1","title_en":"Study Note: Isaia 48:1","content_ro":"<p><strong>48:1<\/strong> <em>Jacob . . . Judah:<\/em> Although Isaiah’s normal focus was on Judah, here he addressed all the tribes of Israel.<\/p>","content_en":"<p><strong>48:1<\/strong> <em>Jacob . . . Judah:<\/em> Although Isaiah’s normal focus was on Judah, here he addressed all the tribes of Israel.<\/p>","summary_ro":"48:1 Jacob . . . Judah: Although Isaiah’s normal focus was on Judah, here he addressed all the tribes of Israel.","summary_en":"48:1 Jacob . . . Judah: Although Isaiah’s normal focus was on Judah, here he addressed all the tribes of Israel.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134603,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:1","title_en":"Study Note: Isaia 48:1","content_ro":"<p><strong>48:1-22<\/strong> The Lord here calls on Israel to forsake her historic rebelliousness and listen to what he says. The Hebrew word translated <em>listening<\/em> is often synonymous with <em>obeying<\/em> or acting upon what is heard.<\/p>","content_en":"<p><strong>48:1-22<\/strong> The Lord here calls on Israel to forsake her historic rebelliousness and listen to what he says. The Hebrew word translated <em>listening<\/em> is often synonymous with <em>obeying<\/em> or acting upon what is heard.<\/p>","summary_ro":"48:1-22 The Lord here calls on Israel to forsake her historic rebelliousness and listen to what he says. The Hebrew word translated listening is often synonymous with obeying or acting upon what is heard.","summary_en":"48:1-22 The Lord here calls on Israel to forsake her historic rebelliousness and listen to what he says. The Hebrew word translated listening is often synonymous with obeying or acting upon what is heard.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134604,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:1","title_en":"Study Note: Isaia 48:1","content_ro":"<p><strong>48:1-11<\/strong> This prophecy is a <em>disputation,<\/em> a speech in which the prophet argues a set of points against his audience.<\/p>","content_en":"<p><strong>48:1-11<\/strong> This prophecy is a <em>disputation,<\/em> a speech in which the prophet argues a set of points against his audience.<\/p>","summary_ro":"48:1-11 This prophecy is a disputation, a speech in which the prophet argues a set of points against his audience.","summary_en":"48:1-11 This prophecy is a disputation, a speech in which the prophet argues a set of points against his audience.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134605,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:1","title_en":"Study Note: Isaia 48:1","content_ro":"<p><strong>48:1-2<\/strong> Israel was religious but not truly committed to the Lord.<\/p>","content_en":"<p><strong>48:1-2<\/strong> Israel was religious but not truly committed to the Lord.<\/p>","summary_ro":"48:1-2 Israel was religious but not truly committed to the Lord.","summary_en":"48:1-2 Israel was religious but not truly committed to the Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134606,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:1","title_en":"Study Note: Isaia 48:1","content_ro":"<p><strong>48:1<\/strong> <em>Jacob . . . Judah:<\/em> Although Isaiah’s normal focus was on Judah, here he addressed all the tribes of Israel.<\/p>","content_en":"<p><strong>48:1<\/strong> <em>Jacob . . . Judah:<\/em> Although Isaiah’s normal focus was on Judah, here he addressed all the tribes of Israel.<\/p>","summary_ro":"48:1 Jacob . . . Judah: Although Isaiah’s normal focus was on Judah, here he addressed all the tribes of Israel.","summary_en":"48:1 Jacob . . . Judah: Although Isaiah’s normal focus was on Judah, here he addressed all the tribes of Israel.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":51729,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:3","title_en":"Study Note: Isaia 48:3","content_ro":"<p><strong>48:3<\/strong> The Lord had forewarned Israel of <em>what was going to happen<\/em> in the Exile.<\/p>","content_en":"<p><strong>48:3<\/strong> The Lord had forewarned Israel of <em>what was going to happen<\/em> in the Exile.<\/p>","summary_ro":"48:3 The Lord had forewarned Israel of what was going to happen in the Exile.","summary_en":"48:3 The Lord had forewarned Israel of what was going to happen in the Exile.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79355,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:3","title_en":"Study Note: Isaia 48:3","content_ro":"<p><strong>48:3<\/strong> The Lord had forewarned Israel of <em>what was going to happen<\/em> in the Exile.<\/p>","content_en":"<p><strong>48:3<\/strong> The Lord had forewarned Israel of <em>what was going to happen<\/em> in the Exile.<\/p>","summary_ro":"48:3 The Lord had forewarned Israel of what was going to happen in the Exile.","summary_en":"48:3 The Lord had forewarned Israel of what was going to happen in the Exile.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106981,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:3","title_en":"Study Note: Isaia 48:3","content_ro":"<p><strong>48:3<\/strong> The Lord had forewarned Israel of <em>what was going to happen<\/em> in the Exile.<\/p>","content_en":"<p><strong>48:3<\/strong> The Lord had forewarned Israel of <em>what was going to happen<\/em> in the Exile.<\/p>","summary_ro":"48:3 The Lord had forewarned Israel of what was going to happen in the Exile.","summary_en":"48:3 The Lord had forewarned Israel of what was going to happen in the Exile.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134607,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:3","title_en":"Study Note: Isaia 48:3","content_ro":"<p><strong>48:3<\/strong> The Lord had forewarned Israel of <em>what was going to happen<\/em> in the Exile.<\/p>","content_en":"<p><strong>48:3<\/strong> The Lord had forewarned Israel of <em>what was going to happen<\/em> in the Exile.<\/p>","summary_ro":"48:3 The Lord had forewarned Israel of what was going to happen in the Exile.","summary_en":"48:3 The Lord had forewarned Israel of what was going to happen in the Exile.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":51730,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:6","title_en":"Study Note: Isaia 48:6","content_ro":"<p><strong>48:6-7<\/strong> Even though Israel had repeatedly failed to believe God’s past predictions, here he revealed <em>new things<\/em> that were <em>not yet heard.<\/em> Specifically, God revealed that Babylon would fall and Israel would be restored.<\/p>","content_en":"<p><strong>48:6-7<\/strong> Even though Israel had repeatedly failed to believe God’s past predictions, here he revealed <em>new things<\/em> that were <em>not yet heard.<\/em> Specifically, God revealed that Babylon would fall and Israel would be restored.<\/p>","summary_ro":"48:6-7 Even though Israel had repeatedly failed to believe God’s past predictions, here he revealed new things that were not yet heard. Specifically, God revealed that Babylon would fall and Israel would be restored.","summary_en":"48:6-7 Even though Israel had repeatedly failed to believe God’s past predictions, here he revealed new things that were not yet heard. Specifically, God revealed that Babylon would fall and Israel would be restored.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79356,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:6","title_en":"Study Note: Isaia 48:6","content_ro":"<p><strong>48:6-7<\/strong> Even though Israel had repeatedly failed to believe God’s past predictions, here he revealed <em>new things<\/em> that were <em>not yet heard.<\/em> Specifically, God revealed that Babylon would fall and Israel would be restored.<\/p>","content_en":"<p><strong>48:6-7<\/strong> Even though Israel had repeatedly failed to believe God’s past predictions, here he revealed <em>new things<\/em> that were <em>not yet heard.<\/em> Specifically, God revealed that Babylon would fall and Israel would be restored.<\/p>","summary_ro":"48:6-7 Even though Israel had repeatedly failed to believe God’s past predictions, here he revealed new things that were not yet heard. Specifically, God revealed that Babylon would fall and Israel would be restored.","summary_en":"48:6-7 Even though Israel had repeatedly failed to believe God’s past predictions, here he revealed new things that were not yet heard. Specifically, God revealed that Babylon would fall and Israel would be restored.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106982,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:6","title_en":"Study Note: Isaia 48:6","content_ro":"<p><strong>48:6-7<\/strong> Even though Israel had repeatedly failed to believe God’s past predictions, here he revealed <em>new things<\/em> that were <em>not yet heard.<\/em> Specifically, God revealed that Babylon would fall and Israel would be restored.<\/p>","content_en":"<p><strong>48:6-7<\/strong> Even though Israel had repeatedly failed to believe God’s past predictions, here he revealed <em>new things<\/em> that were <em>not yet heard.<\/em> Specifically, God revealed that Babylon would fall and Israel would be restored.<\/p>","summary_ro":"48:6-7 Even though Israel had repeatedly failed to believe God’s past predictions, here he revealed new things that were not yet heard. Specifically, God revealed that Babylon would fall and Israel would be restored.","summary_en":"48:6-7 Even though Israel had repeatedly failed to believe God’s past predictions, here he revealed new things that were not yet heard. Specifically, God revealed that Babylon would fall and Israel would be restored.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134608,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:6","title_en":"Study Note: Isaia 48:6","content_ro":"<p><strong>48:6-7<\/strong> Even though Israel had repeatedly failed to believe God’s past predictions, here he revealed <em>new things<\/em> that were <em>not yet heard.<\/em> Specifically, God revealed that Babylon would fall and Israel would be restored.<\/p>","content_en":"<p><strong>48:6-7<\/strong> Even though Israel had repeatedly failed to believe God’s past predictions, here he revealed <em>new things<\/em> that were <em>not yet heard.<\/em> Specifically, God revealed that Babylon would fall and Israel would be restored.<\/p>","summary_ro":"48:6-7 Even though Israel had repeatedly failed to believe God’s past predictions, here he revealed new things that were not yet heard. Specifically, God revealed that Babylon would fall and Israel would be restored.","summary_en":"48:6-7 Even though Israel had repeatedly failed to believe God’s past predictions, here he revealed new things that were not yet heard. Specifically, God revealed that Babylon would fall and Israel would be restored.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":12910,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Furnace","title_en":"Furnace","content_ro":"<h3>FURNACE<\/h3>\n<p>Brick or stone structure varying in size and shape, depending on whether it was to be used domestically or commercially. A typical furnace consisted of a firebox, a flue, a chamber for the material to be heated, and an opening to give the refiner access from the outside. Common uses of the furnace were to smelt ore, melt ore for casting, heat ore for forging, fire ceramic materials, fire bricks, and make lime.<\/p>\n<p>Various types of furnaces are mentioned in Scripture. The potter’s kiln was used to make lime and to fire and glaze pottery (Gn 19:28; Ex 9:8, 10; 19:18). It was commonly made of limestone, was dome-shaped, had a chimney for smoke to escape, and a hole at the bottom for fuel. Such a furnace emitted a thick, dark column of smoke.<\/p>\n<p>Larger furnaces used for smelting ore were seldom employed by the Hebrews, except possibly in the time of King Solomon. The Hebrews, however, knew of this type of furnace, probably from its extensive use in Lebanon. Most OT references to such furnaces are figurative (Dt 4:20; 1 Kgs 8:51; Prv 17:3; 27:21; Is 48:10; Jer 11:4; Ez 22:18-22). This kind of large, ore-smelting furnace is central in the story of Shadrach, Meshach, and Abednego, the three Jewish men whom King Nebuchadnezzar threw into the fiery furnace for refusing to bow down and worship his golden idol (Dn 3).<\/p>\n<p>The most common use of “furnace” in the Bible is to provide a figurative description of God’s discipline or punishment and his refining of character (Dt 4:20; 1 Kgs 8:51; Is 48:10; Jer 6:27-30; Ez 22:18-22). In the NT “furnace” is used as a symbol for hell (Mt 13:42, 50; Rv 9:2). The refining image is used to refer to the trials of life that prepare a person for life after death (Jas 1:12; 1 Pt 1:7). In John’s vision, the one who is like the Son of Man has “feet like unto fine brass, as if they burned in a furnace” (Rv 1:15, <span>kjv<\/span>). This reference to refined brass, an extremely hard metal, is symbolic of Christ’s power to conquer his enemies.<\/p>","content_en":"<h3>FURNACE<\/h3>\n<p>Brick or stone structure varying in size and shape, depending on whether it was to be used domestically or commercially. A typical furnace consisted of a firebox, a flue, a chamber for the material to be heated, and an opening to give the refiner access from the outside. Common uses of the furnace were to smelt ore, melt ore for casting, heat ore for forging, fire ceramic materials, fire bricks, and make lime.<\/p>\n<p>Various types of furnaces are mentioned in Scripture. The potter’s kiln was used to make lime and to fire and glaze pottery (Gn 19:28; Ex 9:8, 10; 19:18). It was commonly made of limestone, was dome-shaped, had a chimney for smoke to escape, and a hole at the bottom for fuel. Such a furnace emitted a thick, dark column of smoke.<\/p>\n<p>Larger furnaces used for smelting ore were seldom employed by the Hebrews, except possibly in the time of King Solomon. The Hebrews, however, knew of this type of furnace, probably from its extensive use in Lebanon. Most OT references to such furnaces are figurative (Dt 4:20; 1 Kgs 8:51; Prv 17:3; 27:21; Is 48:10; Jer 11:4; Ez 22:18-22). This kind of large, ore-smelting furnace is central in the story of Shadrach, Meshach, and Abednego, the three Jewish men whom King Nebuchadnezzar threw into the fiery furnace for refusing to bow down and worship his golden idol (Dn 3).<\/p>\n<p>The most common use of “furnace” in the Bible is to provide a figurative description of God’s discipline or punishment and his refining of character (Dt 4:20; 1 Kgs 8:51; Is 48:10; Jer 6:27-30; Ez 22:18-22). In the NT “furnace” is used as a symbol for hell (Mt 13:42, 50; Rv 9:2). The refining image is used to refer to the trials of life that prepare a person for life after death (Jas 1:12; 1 Pt 1:7). In John’s vision, the one who is like the Son of Man has “feet like unto fine brass, as if they burned in a furnace” (Rv 1:15, <span>kjv<\/span>). This reference to refined brass, an extremely hard metal, is symbolic of Christ’s power to conquer his enemies.<\/p>","summary_ro":"FURNACE Brick or stone structure varying in size and shape, depending on whether it was to be used domestically or commercially. A typical furnace consisted of a firebox, a flue, a chamber for the material to be heated, and an opening to give the refiner access from the outside. Common uses of the furnace were to smelt ore, melt ore for casting, heat ore for forging, fire ceramic materials, fire bricks, and make lime. Various types of furnaces are mentioned in Scripture. The potter’s kiln was...","summary_en":"FURNACE Brick or stone structure varying in size and shape, depending on whether it was to be used domestically or commercially. A typical furnace consisted of a firebox, a flue, a chamber for the material to be heated, and an opening to give the refiner access from the outside. Common uses of the furnace were to smelt ore, melt ore for casting, heat ore for forging, fire ceramic materials, fire bricks, and make lime. Various types of furnaces are mentioned in Scripture. The potter’s kiln was...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25892,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Minerals* and Metals","title_en":"Minerals* and Metals","content_ro":"<h3>MINERALS* AND METALS<\/h3>\n<p>A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions.<\/p>\n<p>In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for toolmaking goes back to the Stone Age; the quarrying of stone for building is also an ancient craft. In particular, metals, native gold, copper, and meteoric iron were known and used in the Middle East before 4000 <span>BC<\/span>. From 4000 to 3000 <span>BC<\/span>, native silver became known as well as copper and lead ores. The art of smelting was discovered probably almost by accident, resulting in the production of alloys like bronze. Then the reduction of oxidized iron was discovered. From 3000 to 2000 <span>BC<\/span>, important advances were made. Copper sulfides and tin oxides were reduced to metal, and metallic tin and copper became important items of trade.<\/p>\n<p>In the years 2000 to 1000 <span>BC<\/span>, bellows came into use for furnaces, and iron was reduced from its ores and forged. The art of making brass from copper and zinc was discovered about 1500 <span>BC<\/span> but did not become significant till somewhat later. Bronze, known for many centuries, was made sometimes with a high tin content to form speculum for mirrors. By this time the Israelites were settled in the land and the kingdom was established. From 1000 <span>BC<\/span> to the start of the Christian era, the production of metals, especially iron, greatly expanded. A form of steel was made and used for weapons and tools.<\/p>\n<p>By the time of David and Solomon, the Israelites had learned many skills in the preparation and working of metals. Under David, Edom, with its rich copper and iron deposits, was conquered (2 Sm 8:13-14) and there was a lot of activity in the casting of metals in the Jordan Valley (1 Kgs 7:13-14, 45-46). In this activity Solomon had the assistance of Hiram, a Phoenician artisan. Israelite tradition associated the origins of metallurgy with Tubal-cain (Gn 4:22), who is said to have forged all kinds of tools out of bronze and iron. Deuteronomy 8:9 refers to the presence of iron and copper in the land to which Israel was going.<\/p>\n<p>While the Israelites eventually undertook their own metalworking processes, it is evident from 1 Samuel 13:19-22 that on at least one occasion, in the days of Philistine domination, they were obliged to have their agricultural tools made by their enemies. Similarly, the manufacture of cult vessels for Solomon’s temple was supervised by Phoenician artisans (1 Kgs 7:13-50).<\/p>\n<p>Minerals, metals, and precious stones were also important items of trade. Israel was never a land rich in these commodities and was obliged to import a wide variety of them. The visit of the queen of Sheba was partly diplomatic and partly for trade (1 Kgs 10:2, 10-11).<\/p>\n<p>Metals and precious stones featured also among the booty carried off by invaders, notably—but not only—by the Egyptians and Assyrians. These items were in constant demand as they were needed for agriculture and making weapons of war, and for the manufacture of jewelry and items of personal adornment.<\/p>\n<p class=\"h2\" id=\"Minerals\">Minerals<\/p>\n<p>A mineral is an inorganic substance with a definite chemical composition and structure, sometimes occurring alone or sometimes combined with others. “Ore” refers to any mineral or mineral aggregate containing chemical compounds of metals in sufficient quantity and grade to make the extraction of the metal commercially profitable. The essential element, the metal, occurs in nature as a chemical compound, such as a sulfide, an oxide, a carbonate, or some other compound, though the sulfides and oxides are the most common. Minerals exhibit a variety of properties, such as color, luster, crystal form, cleavage, fracture, hardness, and density, which help in their identification and exercise control on the commercial and industrial uses of the particular mineral.<\/p>\n<p class=\"h2\" id=\"Metals\">Metals<\/p>\n<p>A metal in its pure form is a chemically pure element with its own fixed physical properties, such as density, tensile strength, crystalline structure, melting point, ductility, conductivity, and the like. Metals form alloys with other metals, but this process destroys their purity. In both the ancient world and the modern world the alloy is extremely important.<\/p>\n<p>In order to obtain a pure metal, the ore in which the metal is contained must be smelted—a process known as metallurgy. In ancient Israel pure metals were widely used—among them were gold, silver, iron, and lead. Yet alloys such as bronze and brass were even more widely used.<\/p>\n<h5>Metallurgy and Metal Extraction<\/h5>\n<p>The method of producing hard wrought iron was discovered by the Hittites of Asia Minor about 1300 <span>BC<\/span>, and was taken up by the Philistines (1 Sm 13:19-20). At first, the iron obtained from simple furnaces was drawn off and hammered to drive out slag (Dt 4:20; 1 Kgs 8:51; Jer 11:4). Later, the addition of carbon produced an early form of steel.<\/p>\n<p>The lead sulfide ore is heated with lime in a flow of air. A slag with rock particles forms. The air is then cut off and the temperature is raised. Finally, the lead flows free.<\/p>\n<p>The OT refers to the mining of silver (Jb 28:1), the refining of the metal (Zec 13:9; Mal 3:3), the melting of scrap metals or jeweler’s remnants (Ez 22:20-22), and of multiple refinings in a crucible (Prv 17:3; 27:21) to produce refined silver (1 Chr 29:4; Ps 12:6; Prv 10:20).<\/p>\n<h5>Specific Metals<\/h5>\n<p>Although several OT passages suggest that the science of metallurgy was known in biblical times, comparatively little archaeological evidence is available. The processing plants were small and were used for the treatment of copper and iron. The archaeological record is far from complete, but the general impression is that metallic ores were comparatively rare in Palestine; imports must have been considerable. However, numerous molds for casting agricultural and military tools have come to light in excavations. Evidently, some refined metal was available locally, but perhaps most of it was imported. The metal was then heated and poured into the appropriate earthenware or pottery mold.<\/p>\n<p>There are many references to metals in the Bible, but especially to gold, silver, iron, and lead. While copper was widely used, it was normally in the form of its alloys, bronze and brass. There are comparatively few references to tin as such, though it was used in manufacturing bronze. Similarly zinc, though used in the manufacture of brass, is not mentioned in the Bible.<\/p>\n<p>Gold is referred to hundreds of times in the OT and NT, more frequently than any other metal. It is often mentioned together with silver, and in the majority of cases silver is mentioned first, reflecting a time when gold was less valued.<\/p>\n<p>Gold was used in the manufacture of ornaments for personal use (Gn 24:53; 41:42; Ex 3:22; 11:2; 12:35). Gold was important in worship both in Israel and among the non-Israelites. References to pagan gods occur in several passages (Ex 20:23; 32:2-4; Ps 115:4; Is 2:20; 30:22; 31:7; 40:19; 46:6; Hos 8:4). It seems that the gold was melted down and later engraved so that the replicas could be called both molten images (Ex 32:24) and graven images. The tabernacle and the temple used a great deal of gold. The wooden ark was covered inside and outside with gold (25:11). Other timber pieces were overlaid with gold (25:11; 1 Kgs 6:20-22, 30).<\/p>\n<p>The vessels and utensils used in the tabernacle and temple were made of “pure gold”: the cherubim (Ex 25:18; 37:7), the mercy seat (25:17; 37:6), the candlestick (Ex 25:31; Zec 4:2), various vessels (Ex 25:38; 2 Kgs 24:13), chains to carry the ephod (Ex 28:14), and the bells on the high priest’s robe. The high priest’s crown, ephod, and breastplate were also of gold (39:2-30). The offerings collected for the manufacture of such articles in the wilderness include golden dishes weighing 120 shekels (Nm 7:86). The more lavishly adorned temple apparently used more gold than the tabernacle (1 Kgs 6:20-28; 1 Chr 29:2-7; 2 Chr 3:4–4:22). The number of specific references to gold in the tabernacle and temple is far too great to mention all of them here. The large amount of gold used in the temple was attractive to invaders, who would strip the temple of its gold and carry it off as booty (1 Kgs 14:26; 2 Kgs 16:8; 18:14; 24:13; 25:15; 2 Chr 12:9).<\/p>\n<p>Gold had commercial value. It was imported in Solomon’s day, and up to 666 talents were brought to Israel annually (1 Kgs 10:14). Hiram of Tyre gave Solomon 120 talents of gold (9:14), possibly as a loan. Certainly Solomon used a lot of gold in the temple (10:16-17). Gold was useful, too, for buying off an enemy (2 Kgs 16:8) or simply as tribute (18:14). Evidence of this comes also from the Assyrian annals, where the tribute taken from various lands often included gold.<\/p>\n<p>The possession of gold was not in itself an evil thing, but preoccupation with its accumulation was condemned (Jb 28:15-17; Prv 3:14; 8:10, 19; 16:16). The possession of wisdom and the knowledge of God was of greater value than the possession of much gold (Pss 19:10; 119:72, 127; Prv 20:15). Job rejected trust in gold (Jb 31:24). Gold would not save a man in the day of judgment (Zep 1:18).<\/p>\n<p>In the NT gold was regarded as perishable (Jas 5:3; 1 Pt 1:18) and as an unnecessary burden to carry (Mt 10:9; Acts 3:6). The wearing of a gold ring was certainly no measure of a man’s worth (Jas 2:2); indeed, both Paul and Peter forbade it (1 Tm 2:9; 1 Pt 3:3).<\/p>\n<p>The use of gold in itself was no measure of piety. The elders of Revelation 4:4 wore golden crowns, but the great harlot was “bedecked with gold” (Rv 17:4), as was the harlot city Babylon (18:16). By contrast, there are some positive statements in the NT about the value of gold (3:18). The wise men brought gold to the infant Jesus as a symbol of his kingly character (Mt 2:11), and the Holy City, the new Jerusalem, was a city of gold, clear as glass (Rv 21:18).<\/p>\n<p>In the OT, silver is mentioned in several connections. Being a precious metal, once considered more precious than gold, it was regularly used in commerce for the payments of debts. Small pieces of silver were weighed into a balance against a standard weight. Abraham bought the cave at Machpelah as a burial place for Sarah for 400 shekels of silver and weighed out the “money” according to the weight’s current value with the merchant (Gn 23:15-16). Joseph’s brothers received 20 pieces of silver in payment for Joseph (37:28), and Benjamin was given a money gift by Joseph in pieces of silver (45:22).<\/p>\n<p>There are other examples of payment in silver for commodities or services (Gn 20:16; Ex 21:32; Lv 27:16; Jos 24:32; Jgs 17:10; 2 Sm 24:24; Neh 7:72; Jb 28:15; Is 7:23; 46:6; Am 2:6; 8:6). Silver was a measure of a man’s wealth (Gn 13:2; 24:35; Ex 25:3; Nm 22:18; Dt 7:25; Zep 1:18; Hg 2:8; Zec 6:11). An unusual comment in 1 Kings 10:21 notes that in Solomon’s day “it was not considered as anything,” apparently because it was so plentiful. It was regularly taken as booty (Jos 6:19; 7:21; 1 Kgs 15:18). Sometimes the drinking cup of an important man was made of silver (Gn 44:2). Sometimes, too, a royal crown was made of gold and silver (Zec 6:11). It was important in the manufacture of personal ornaments (Gn 24:53; Ex 3:22; 12:35), and one example is given of ornaments of gold studded with silver (Sg 1:11).<\/p>\n<p>The process of refining silver was used as a metaphor for the trying of people’s hearts (Ps 66:10; Is 48:10), and the tarnishing and deterioration of silver was a picture of the disintegration of one’s character (Is 1:22; Jer 6:30). God’s Word is pictured as “pure” silver refined and purified in a furnace. Despite silver’s great value, wisdom excels it (Job 28:15; Prv 3:14; 8:19; 10:20; 16:16; 22:1; 25:11).<\/p>\n<p>Native copper is mentioned in Deuteronomy 8:9, though the reference may be to one of its ores. More commonly, biblical references are to brass, the alloy of copper and zinc. However, the chemical analysis of copper-based tools and implements during the middle and late Bronze Ages (c. 2000–1200 <span>BC<\/span>) shows that the material was bronze. References to brass in the <span>kjv<\/span> are therefore to bronze.<\/p>\n<p>By NT times, copper in the form of alloys (bronze and brass) was widely used. Bronze coinage was well known and this may be the sense of Matthew 10:9. The widow’s mite was a tiny bronze coin, the lepton. Bronze utensils and vessels were well known (Rv 9:20; 18:12). The reference to “sounding brass” (<span>kjv<\/span>) in 1 Corinthians 13:1 may actually be to brass, which was a bright, shining alloy, and was used in musical instruments. In the vision of John in Revelation (Rv 1:15; 2:18), the Son of Man had feet of fine brass (<span>nlt<\/span> “bronze”).<\/p>\n<p>The Iron Age began in Palestine about 1200 <span>BC<\/span>, that is, in the days of the judges, though native iron had been known in Egypt in the predynastic period. Archaeological evidence suggests that the smelting of iron ore was discovered by the Hittites about 1400 <span>BC<\/span>. The Philistines seem to have introduced iron to Palestine about 1300 <span>BC<\/span>. In the days of Moses an encounter with the Midianites produced much tribute, among which iron is mentioned (Nm 31:22). When Israel captured Jericho, the spoils included iron (Jos 6:24). Manasseh’s half-tribe also took booty including iron (22:8). In the days of the judges the Canaanites were equipped with chariots of iron (Jos 17:16-18; Jgs 1:19; 4:3).<\/p>\n<p>These early references point to the arrival of iron at the start of the Iron Age. The Philistines enjoyed a local monopoly in its use (1 Sm 13:19-21), and their mighty warrior Goliath was armed with an iron spear (17:7). It was not long, however, before Israel learned the use of iron (2 Sm 12:31; 23:7). Evidently, by Solomon’s time, iron was widely used, because builders of the temple were forbidden to use iron tools (1 Kgs 6:7). The false prophet Zedekiah in Ahab’s day used the horns of iron to thrust toward Syria as he spoke of their defeat (22:11).<\/p>\n<p>The prophet Isaiah in the eighth century <span>BC<\/span> referred to iron (Is 10:34), and Jeremiah later spoke of the metal in several places (Jer 1:18; 6:28; 11:4; 15:12; 17:1; 28:13-14). Ezekiel made use of an iron plate in one of his symbolic actions (Ez 4:3), referred to iron in his description of smelting (22:18, 20), and listed it as a commodity for trade (27:12, 19). The prophet Amos spoke of threshing instruments of iron (Am 1:3). Micah used iron as a symbol for military might (Mi 4:13). The book of Daniel makes several references to it (Dn 2:33-35, 40-45; 4:15, 23; 7:7, 19).<\/p>\n<p>By Roman times, iron weapons were the regular implements of war. Gates of iron were used to close prisons (Acts 12:10), and in a symbolic usage powerful rulers were said to rule with a rod of iron (Rv 2:27; 9:9; 12:5; 19:15). The term “iron” was used also in some metaphorical expressions. The smelting of iron was a symbol of testing and suffering (Dt 4:20; 1 Kgs 8:51; Jer 11:4; Ez 22:18), a pillar of iron was symbolic of strength (Jer 1:18), and an iron rod of harsh rule (Ps 2:9; Rv 2:27; 12:5; 19:15).<\/p>\n<p><em>See also<\/em> Coppersmith; Goldsmith; Ironsmith; Mason, Masonry; Silversmith; Stones, Precious.<\/p>","content_en":"<h3>MINERALS* AND METALS<\/h3>\n<p>A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions.<\/p>\n<p>In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for toolmaking goes back to the Stone Age; the quarrying of stone for building is also an ancient craft. In particular, metals, native gold, copper, and meteoric iron were known and used in the Middle East before 4000 <span>BC<\/span>. From 4000 to 3000 <span>BC<\/span>, native silver became known as well as copper and lead ores. The art of smelting was discovered probably almost by accident, resulting in the production of alloys like bronze. Then the reduction of oxidized iron was discovered. From 3000 to 2000 <span>BC<\/span>, important advances were made. Copper sulfides and tin oxides were reduced to metal, and metallic tin and copper became important items of trade.<\/p>\n<p>In the years 2000 to 1000 <span>BC<\/span>, bellows came into use for furnaces, and iron was reduced from its ores and forged. The art of making brass from copper and zinc was discovered about 1500 <span>BC<\/span> but did not become significant till somewhat later. Bronze, known for many centuries, was made sometimes with a high tin content to form speculum for mirrors. By this time the Israelites were settled in the land and the kingdom was established. From 1000 <span>BC<\/span> to the start of the Christian era, the production of metals, especially iron, greatly expanded. A form of steel was made and used for weapons and tools.<\/p>\n<p>By the time of David and Solomon, the Israelites had learned many skills in the preparation and working of metals. Under David, Edom, with its rich copper and iron deposits, was conquered (2 Sm 8:13-14) and there was a lot of activity in the casting of metals in the Jordan Valley (1 Kgs 7:13-14, 45-46). In this activity Solomon had the assistance of Hiram, a Phoenician artisan. Israelite tradition associated the origins of metallurgy with Tubal-cain (Gn 4:22), who is said to have forged all kinds of tools out of bronze and iron. Deuteronomy 8:9 refers to the presence of iron and copper in the land to which Israel was going.<\/p>\n<p>While the Israelites eventually undertook their own metalworking processes, it is evident from 1 Samuel 13:19-22 that on at least one occasion, in the days of Philistine domination, they were obliged to have their agricultural tools made by their enemies. Similarly, the manufacture of cult vessels for Solomon’s temple was supervised by Phoenician artisans (1 Kgs 7:13-50).<\/p>\n<p>Minerals, metals, and precious stones were also important items of trade. Israel was never a land rich in these commodities and was obliged to import a wide variety of them. The visit of the queen of Sheba was partly diplomatic and partly for trade (1 Kgs 10:2, 10-11).<\/p>\n<p>Metals and precious stones featured also among the booty carried off by invaders, notably—but not only—by the Egyptians and Assyrians. These items were in constant demand as they were needed for agriculture and making weapons of war, and for the manufacture of jewelry and items of personal adornment.<\/p>\n<p class=\"h2\" id=\"Minerals\">Minerals<\/p>\n<p>A mineral is an inorganic substance with a definite chemical composition and structure, sometimes occurring alone or sometimes combined with others. “Ore” refers to any mineral or mineral aggregate containing chemical compounds of metals in sufficient quantity and grade to make the extraction of the metal commercially profitable. The essential element, the metal, occurs in nature as a chemical compound, such as a sulfide, an oxide, a carbonate, or some other compound, though the sulfides and oxides are the most common. Minerals exhibit a variety of properties, such as color, luster, crystal form, cleavage, fracture, hardness, and density, which help in their identification and exercise control on the commercial and industrial uses of the particular mineral.<\/p>\n<p class=\"h2\" id=\"Metals\">Metals<\/p>\n<p>A metal in its pure form is a chemically pure element with its own fixed physical properties, such as density, tensile strength, crystalline structure, melting point, ductility, conductivity, and the like. Metals form alloys with other metals, but this process destroys their purity. In both the ancient world and the modern world the alloy is extremely important.<\/p>\n<p>In order to obtain a pure metal, the ore in which the metal is contained must be smelted—a process known as metallurgy. In ancient Israel pure metals were widely used—among them were gold, silver, iron, and lead. Yet alloys such as bronze and brass were even more widely used.<\/p>\n<h5>Metallurgy and Metal Extraction<\/h5>\n<p>The method of producing hard wrought iron was discovered by the Hittites of Asia Minor about 1300 <span>BC<\/span>, and was taken up by the Philistines (1 Sm 13:19-20). At first, the iron obtained from simple furnaces was drawn off and hammered to drive out slag (Dt 4:20; 1 Kgs 8:51; Jer 11:4). Later, the addition of carbon produced an early form of steel.<\/p>\n<p>The lead sulfide ore is heated with lime in a flow of air. A slag with rock particles forms. The air is then cut off and the temperature is raised. Finally, the lead flows free.<\/p>\n<p>The OT refers to the mining of silver (Jb 28:1), the refining of the metal (Zec 13:9; Mal 3:3), the melting of scrap metals or jeweler’s remnants (Ez 22:20-22), and of multiple refinings in a crucible (Prv 17:3; 27:21) to produce refined silver (1 Chr 29:4; Ps 12:6; Prv 10:20).<\/p>\n<h5>Specific Metals<\/h5>\n<p>Although several OT passages suggest that the science of metallurgy was known in biblical times, comparatively little archaeological evidence is available. The processing plants were small and were used for the treatment of copper and iron. The archaeological record is far from complete, but the general impression is that metallic ores were comparatively rare in Palestine; imports must have been considerable. However, numerous molds for casting agricultural and military tools have come to light in excavations. Evidently, some refined metal was available locally, but perhaps most of it was imported. The metal was then heated and poured into the appropriate earthenware or pottery mold.<\/p>\n<p>There are many references to metals in the Bible, but especially to gold, silver, iron, and lead. While copper was widely used, it was normally in the form of its alloys, bronze and brass. There are comparatively few references to tin as such, though it was used in manufacturing bronze. Similarly zinc, though used in the manufacture of brass, is not mentioned in the Bible.<\/p>\n<p>Gold is referred to hundreds of times in the OT and NT, more frequently than any other metal. It is often mentioned together with silver, and in the majority of cases silver is mentioned first, reflecting a time when gold was less valued.<\/p>\n<p>Gold was used in the manufacture of ornaments for personal use (Gn 24:53; 41:42; Ex 3:22; 11:2; 12:35). Gold was important in worship both in Israel and among the non-Israelites. References to pagan gods occur in several passages (Ex 20:23; 32:2-4; Ps 115:4; Is 2:20; 30:22; 31:7; 40:19; 46:6; Hos 8:4). It seems that the gold was melted down and later engraved so that the replicas could be called both molten images (Ex 32:24) and graven images. The tabernacle and the temple used a great deal of gold. The wooden ark was covered inside and outside with gold (25:11). Other timber pieces were overlaid with gold (25:11; 1 Kgs 6:20-22, 30).<\/p>\n<p>The vessels and utensils used in the tabernacle and temple were made of “pure gold”: the cherubim (Ex 25:18; 37:7), the mercy seat (25:17; 37:6), the candlestick (Ex 25:31; Zec 4:2), various vessels (Ex 25:38; 2 Kgs 24:13), chains to carry the ephod (Ex 28:14), and the bells on the high priest’s robe. The high priest’s crown, ephod, and breastplate were also of gold (39:2-30). The offerings collected for the manufacture of such articles in the wilderness include golden dishes weighing 120 shekels (Nm 7:86). The more lavishly adorned temple apparently used more gold than the tabernacle (1 Kgs 6:20-28; 1 Chr 29:2-7; 2 Chr 3:4–4:22). The number of specific references to gold in the tabernacle and temple is far too great to mention all of them here. The large amount of gold used in the temple was attractive to invaders, who would strip the temple of its gold and carry it off as booty (1 Kgs 14:26; 2 Kgs 16:8; 18:14; 24:13; 25:15; 2 Chr 12:9).<\/p>\n<p>Gold had commercial value. It was imported in Solomon’s day, and up to 666 talents were brought to Israel annually (1 Kgs 10:14). Hiram of Tyre gave Solomon 120 talents of gold (9:14), possibly as a loan. Certainly Solomon used a lot of gold in the temple (10:16-17). Gold was useful, too, for buying off an enemy (2 Kgs 16:8) or simply as tribute (18:14). Evidence of this comes also from the Assyrian annals, where the tribute taken from various lands often included gold.<\/p>\n<p>The possession of gold was not in itself an evil thing, but preoccupation with its accumulation was condemned (Jb 28:15-17; Prv 3:14; 8:10, 19; 16:16). The possession of wisdom and the knowledge of God was of greater value than the possession of much gold (Pss 19:10; 119:72, 127; Prv 20:15). Job rejected trust in gold (Jb 31:24). Gold would not save a man in the day of judgment (Zep 1:18).<\/p>\n<p>In the NT gold was regarded as perishable (Jas 5:3; 1 Pt 1:18) and as an unnecessary burden to carry (Mt 10:9; Acts 3:6). The wearing of a gold ring was certainly no measure of a man’s worth (Jas 2:2); indeed, both Paul and Peter forbade it (1 Tm 2:9; 1 Pt 3:3).<\/p>\n<p>The use of gold in itself was no measure of piety. The elders of Revelation 4:4 wore golden crowns, but the great harlot was “bedecked with gold” (Rv 17:4), as was the harlot city Babylon (18:16). By contrast, there are some positive statements in the NT about the value of gold (3:18). The wise men brought gold to the infant Jesus as a symbol of his kingly character (Mt 2:11), and the Holy City, the new Jerusalem, was a city of gold, clear as glass (Rv 21:18).<\/p>\n<p>In the OT, silver is mentioned in several connections. Being a precious metal, once considered more precious than gold, it was regularly used in commerce for the payments of debts. Small pieces of silver were weighed into a balance against a standard weight. Abraham bought the cave at Machpelah as a burial place for Sarah for 400 shekels of silver and weighed out the “money” according to the weight’s current value with the merchant (Gn 23:15-16). Joseph’s brothers received 20 pieces of silver in payment for Joseph (37:28), and Benjamin was given a money gift by Joseph in pieces of silver (45:22).<\/p>\n<p>There are other examples of payment in silver for commodities or services (Gn 20:16; Ex 21:32; Lv 27:16; Jos 24:32; Jgs 17:10; 2 Sm 24:24; Neh 7:72; Jb 28:15; Is 7:23; 46:6; Am 2:6; 8:6). Silver was a measure of a man’s wealth (Gn 13:2; 24:35; Ex 25:3; Nm 22:18; Dt 7:25; Zep 1:18; Hg 2:8; Zec 6:11). An unusual comment in 1 Kings 10:21 notes that in Solomon’s day “it was not considered as anything,” apparently because it was so plentiful. It was regularly taken as booty (Jos 6:19; 7:21; 1 Kgs 15:18). Sometimes the drinking cup of an important man was made of silver (Gn 44:2). Sometimes, too, a royal crown was made of gold and silver (Zec 6:11). It was important in the manufacture of personal ornaments (Gn 24:53; Ex 3:22; 12:35), and one example is given of ornaments of gold studded with silver (Sg 1:11).<\/p>\n<p>The process of refining silver was used as a metaphor for the trying of people’s hearts (Ps 66:10; Is 48:10), and the tarnishing and deterioration of silver was a picture of the disintegration of one’s character (Is 1:22; Jer 6:30). God’s Word is pictured as “pure” silver refined and purified in a furnace. Despite silver’s great value, wisdom excels it (Job 28:15; Prv 3:14; 8:19; 10:20; 16:16; 22:1; 25:11).<\/p>\n<p>Native copper is mentioned in Deuteronomy 8:9, though the reference may be to one of its ores. More commonly, biblical references are to brass, the alloy of copper and zinc. However, the chemical analysis of copper-based tools and implements during the middle and late Bronze Ages (c. 2000–1200 <span>BC<\/span>) shows that the material was bronze. References to brass in the <span>kjv<\/span> are therefore to bronze.<\/p>\n<p>By NT times, copper in the form of alloys (bronze and brass) was widely used. Bronze coinage was well known and this may be the sense of Matthew 10:9. The widow’s mite was a tiny bronze coin, the lepton. Bronze utensils and vessels were well known (Rv 9:20; 18:12). The reference to “sounding brass” (<span>kjv<\/span>) in 1 Corinthians 13:1 may actually be to brass, which was a bright, shining alloy, and was used in musical instruments. In the vision of John in Revelation (Rv 1:15; 2:18), the Son of Man had feet of fine brass (<span>nlt<\/span> “bronze”).<\/p>\n<p>The Iron Age began in Palestine about 1200 <span>BC<\/span>, that is, in the days of the judges, though native iron had been known in Egypt in the predynastic period. Archaeological evidence suggests that the smelting of iron ore was discovered by the Hittites about 1400 <span>BC<\/span>. The Philistines seem to have introduced iron to Palestine about 1300 <span>BC<\/span>. In the days of Moses an encounter with the Midianites produced much tribute, among which iron is mentioned (Nm 31:22). When Israel captured Jericho, the spoils included iron (Jos 6:24). Manasseh’s half-tribe also took booty including iron (22:8). In the days of the judges the Canaanites were equipped with chariots of iron (Jos 17:16-18; Jgs 1:19; 4:3).<\/p>\n<p>These early references point to the arrival of iron at the start of the Iron Age. The Philistines enjoyed a local monopoly in its use (1 Sm 13:19-21), and their mighty warrior Goliath was armed with an iron spear (17:7). It was not long, however, before Israel learned the use of iron (2 Sm 12:31; 23:7). Evidently, by Solomon’s time, iron was widely used, because builders of the temple were forbidden to use iron tools (1 Kgs 6:7). The false prophet Zedekiah in Ahab’s day used the horns of iron to thrust toward Syria as he spoke of their defeat (22:11).<\/p>\n<p>The prophet Isaiah in the eighth century <span>BC<\/span> referred to iron (Is 10:34), and Jeremiah later spoke of the metal in several places (Jer 1:18; 6:28; 11:4; 15:12; 17:1; 28:13-14). Ezekiel made use of an iron plate in one of his symbolic actions (Ez 4:3), referred to iron in his description of smelting (22:18, 20), and listed it as a commodity for trade (27:12, 19). The prophet Amos spoke of threshing instruments of iron (Am 1:3). Micah used iron as a symbol for military might (Mi 4:13). The book of Daniel makes several references to it (Dn 2:33-35, 40-45; 4:15, 23; 7:7, 19).<\/p>\n<p>By Roman times, iron weapons were the regular implements of war. Gates of iron were used to close prisons (Acts 12:10), and in a symbolic usage powerful rulers were said to rule with a rod of iron (Rv 2:27; 9:9; 12:5; 19:15). The term “iron” was used also in some metaphorical expressions. The smelting of iron was a symbol of testing and suffering (Dt 4:20; 1 Kgs 8:51; Jer 11:4; Ez 22:18), a pillar of iron was symbolic of strength (Jer 1:18), and an iron rod of harsh rule (Ps 2:9; Rv 2:27; 12:5; 19:15).<\/p>\n<p><em>See also<\/em> Coppersmith; Goldsmith; Ironsmith; Mason, Masonry; Silversmith; Stones, Precious.<\/p>","summary_ro":"MINERALS* AND METALS A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions. In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for t...","summary_en":"MINERALS* AND METALS A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions. In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for t...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51731,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:10","title_en":"Study Note: Isaia 48:10","content_ro":"<p><strong>48:10<\/strong> The Exile was a <em>furnace of suffering<\/em> (cp. Deut 4:20) through which God <em>refined<\/em> Israel.<\/p>","content_en":"<p><strong>48:10<\/strong> The Exile was a <em>furnace of suffering<\/em> (cp. Deut 4:20) through which God <em>refined<\/em> Israel.<\/p>","summary_ro":"48:10 The Exile was a furnace of suffering (cp. Deut 4:20) through which God refined Israel.","summary_en":"48:10 The Exile was a furnace of suffering (cp. Deut 4:20) through which God refined Israel.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79357,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:10","title_en":"Study Note: Isaia 48:10","content_ro":"<p><strong>48:10<\/strong> The Exile was a <em>furnace of suffering<\/em> (cp. Deut 4:20) through which God <em>refined<\/em> Israel.<\/p>","content_en":"<p><strong>48:10<\/strong> The Exile was a <em>furnace of suffering<\/em> (cp. Deut 4:20) through which God <em>refined<\/em> Israel.<\/p>","summary_ro":"48:10 The Exile was a furnace of suffering (cp. Deut 4:20) through which God refined Israel.","summary_en":"48:10 The Exile was a furnace of suffering (cp. Deut 4:20) through which God refined Israel.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106983,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:10","title_en":"Study Note: Isaia 48:10","content_ro":"<p><strong>48:10<\/strong> The Exile was a <em>furnace of suffering<\/em> (cp. Deut 4:20) through which God <em>refined<\/em> Israel.<\/p>","content_en":"<p><strong>48:10<\/strong> The Exile was a <em>furnace of suffering<\/em> (cp. Deut 4:20) through which God <em>refined<\/em> Israel.<\/p>","summary_ro":"48:10 The Exile was a furnace of suffering (cp. Deut 4:20) through which God refined Israel.","summary_en":"48:10 The Exile was a furnace of suffering (cp. Deut 4:20) through which God refined Israel.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134609,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:10","title_en":"Study Note: Isaia 48:10","content_ro":"<p><strong>48:10<\/strong> The Exile was a <em>furnace of suffering<\/em> (cp. Deut 4:20) through which God <em>refined<\/em> Israel.<\/p>","content_en":"<p><strong>48:10<\/strong> The Exile was a <em>furnace of suffering<\/em> (cp. Deut 4:20) through which God <em>refined<\/em> Israel.<\/p>","summary_ro":"48:10 The Exile was a furnace of suffering (cp. Deut 4:20) through which God refined Israel.","summary_en":"48:10 The Exile was a furnace of suffering (cp. Deut 4:20) through which God refined Israel.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67849,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Christian Suffering","title_en":"Christian Suffering","content_ro":"<h3>Christian Suffering<\/h3>\n<p>We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence.<\/p>\n<p>God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoying the glory that he has already won.<\/p>\n<p>First Peter focuses heavily on Christian suffering, especially unjust persecution at the hands of people hostile to the faith. The several themes about suffering that are woven throughout the letter find their climactic expression in 4:12-19.<\/p>\n<p>We need to commit ourselves to doing what is right when we face suffering (4:19). Our difficulties can always provide an excuse for sinning, but when difficulties come our way, we must live exemplary lives, characterized by love for others. Our loving response to enemies in the midst of trials can be a powerful opportunity to share our faith. By treating our persecutors with love and kindness, we can make our faith respectable and even attractive to them.<\/p>\n<p>We need to remember in our trials that God is both sovereign and faithful (4:19). He controls all the circumstances of life, and we don’t need to fear that a trial will come our way apart from God’s oversight or will.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 48:10; 52:13–53:12; 63:7-9; Mark 10:35-40; Acts 5:41; 9:16; 14:22; Rom 8:17-23; 2 Cor 1:5-7; 4:10; 12:10; Phil 1:29; Col 1:24; 1 Thes 2:14; 2 Thes 1:5; 2 Tim 3:12; Heb 2:9-10; 5:8; 13:12; Jas 5:11-13; 1 Pet 4:12-19<\/p>","content_en":"<h3>Christian Suffering<\/h3>\n<p>We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence.<\/p>\n<p>God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoying the glory that he has already won.<\/p>\n<p>First Peter focuses heavily on Christian suffering, especially unjust persecution at the hands of people hostile to the faith. The several themes about suffering that are woven throughout the letter find their climactic expression in 4:12-19.<\/p>\n<p>We need to commit ourselves to doing what is right when we face suffering (4:19). Our difficulties can always provide an excuse for sinning, but when difficulties come our way, we must live exemplary lives, characterized by love for others. Our loving response to enemies in the midst of trials can be a powerful opportunity to share our faith. By treating our persecutors with love and kindness, we can make our faith respectable and even attractive to them.<\/p>\n<p>We need to remember in our trials that God is both sovereign and faithful (4:19). He controls all the circumstances of life, and we don’t need to fear that a trial will come our way apart from God’s oversight or will.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 48:10; 52:13–53:12; 63:7-9; Mark 10:35-40; Acts 5:41; 9:16; 14:22; Rom 8:17-23; 2 Cor 1:5-7; 4:10; 12:10; Phil 1:29; Col 1:24; 1 Thes 2:14; 2 Thes 1:5; 2 Tim 3:12; Heb 2:9-10; 5:8; 13:12; Jas 5:11-13; 1 Pet 4:12-19<\/p>","summary_ro":"Christian Suffering We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence. God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoy...","summary_en":"Christian Suffering We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence. God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoy...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95475,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Christian Suffering","title_en":"Christian Suffering","content_ro":"<h3>Christian Suffering<\/h3>\n<p>We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence.<\/p>\n<p>God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoying the glory that he has already won.<\/p>\n<p>First Peter focuses heavily on Christian suffering, especially unjust persecution at the hands of people hostile to the faith. The several themes about suffering that are woven throughout the letter find their climactic expression in 4:12-19.<\/p>\n<p>We need to commit ourselves to doing what is right when we face suffering (4:19). Our difficulties can always provide an excuse for sinning, but when difficulties come our way, we must live exemplary lives, characterized by love for others. Our loving response to enemies in the midst of trials can be a powerful opportunity to share our faith. By treating our persecutors with love and kindness, we can make our faith respectable and even attractive to them.<\/p>\n<p>We need to remember in our trials that God is both sovereign and faithful (4:19). He controls all the circumstances of life, and we don’t need to fear that a trial will come our way apart from God’s oversight or will.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 48:10; 52:13–53:12; 63:7-9; Mark 10:35-40; Acts 5:41; 9:16; 14:22; Rom 8:17-23; 2 Cor 1:5-7; 4:10; 12:10; Phil 1:29; Col 1:24; 1 Thes 2:14; 2 Thes 1:5; 2 Tim 3:12; Heb 2:9-10; 5:8; 13:12; Jas 5:11-13; 1 Pet 4:12-19<\/p>","content_en":"<h3>Christian Suffering<\/h3>\n<p>We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence.<\/p>\n<p>God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoying the glory that he has already won.<\/p>\n<p>First Peter focuses heavily on Christian suffering, especially unjust persecution at the hands of people hostile to the faith. The several themes about suffering that are woven throughout the letter find their climactic expression in 4:12-19.<\/p>\n<p>We need to commit ourselves to doing what is right when we face suffering (4:19). Our difficulties can always provide an excuse for sinning, but when difficulties come our way, we must live exemplary lives, characterized by love for others. Our loving response to enemies in the midst of trials can be a powerful opportunity to share our faith. By treating our persecutors with love and kindness, we can make our faith respectable and even attractive to them.<\/p>\n<p>We need to remember in our trials that God is both sovereign and faithful (4:19). He controls all the circumstances of life, and we don’t need to fear that a trial will come our way apart from God’s oversight or will.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 48:10; 52:13–53:12; 63:7-9; Mark 10:35-40; Acts 5:41; 9:16; 14:22; Rom 8:17-23; 2 Cor 1:5-7; 4:10; 12:10; Phil 1:29; Col 1:24; 1 Thes 2:14; 2 Thes 1:5; 2 Tim 3:12; Heb 2:9-10; 5:8; 13:12; Jas 5:11-13; 1 Pet 4:12-19<\/p>","summary_ro":"Christian Suffering We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence. God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoy...","summary_en":"Christian Suffering We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence. God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoy...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123101,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Christian Suffering","title_en":"Christian Suffering","content_ro":"<h3>Christian Suffering<\/h3>\n<p>We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence.<\/p>\n<p>God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoying the glory that he has already won.<\/p>\n<p>First Peter focuses heavily on Christian suffering, especially unjust persecution at the hands of people hostile to the faith. The several themes about suffering that are woven throughout the letter find their climactic expression in 4:12-19.<\/p>\n<p>We need to commit ourselves to doing what is right when we face suffering (4:19). Our difficulties can always provide an excuse for sinning, but when difficulties come our way, we must live exemplary lives, characterized by love for others. Our loving response to enemies in the midst of trials can be a powerful opportunity to share our faith. By treating our persecutors with love and kindness, we can make our faith respectable and even attractive to them.<\/p>\n<p>We need to remember in our trials that God is both sovereign and faithful (4:19). He controls all the circumstances of life, and we don’t need to fear that a trial will come our way apart from God’s oversight or will.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 48:10; 52:13–53:12; 63:7-9; Mark 10:35-40; Acts 5:41; 9:16; 14:22; Rom 8:17-23; 2 Cor 1:5-7; 4:10; 12:10; Phil 1:29; Col 1:24; 1 Thes 2:14; 2 Thes 1:5; 2 Tim 3:12; Heb 2:9-10; 5:8; 13:12; Jas 5:11-13; 1 Pet 4:12-19<\/p>","content_en":"<h3>Christian Suffering<\/h3>\n<p>We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence.<\/p>\n<p>God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoying the glory that he has already won.<\/p>\n<p>First Peter focuses heavily on Christian suffering, especially unjust persecution at the hands of people hostile to the faith. The several themes about suffering that are woven throughout the letter find their climactic expression in 4:12-19.<\/p>\n<p>We need to commit ourselves to doing what is right when we face suffering (4:19). Our difficulties can always provide an excuse for sinning, but when difficulties come our way, we must live exemplary lives, characterized by love for others. Our loving response to enemies in the midst of trials can be a powerful opportunity to share our faith. By treating our persecutors with love and kindness, we can make our faith respectable and even attractive to them.<\/p>\n<p>We need to remember in our trials that God is both sovereign and faithful (4:19). He controls all the circumstances of life, and we don’t need to fear that a trial will come our way apart from God’s oversight or will.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 48:10; 52:13–53:12; 63:7-9; Mark 10:35-40; Acts 5:41; 9:16; 14:22; Rom 8:17-23; 2 Cor 1:5-7; 4:10; 12:10; Phil 1:29; Col 1:24; 1 Thes 2:14; 2 Thes 1:5; 2 Tim 3:12; Heb 2:9-10; 5:8; 13:12; Jas 5:11-13; 1 Pet 4:12-19<\/p>","summary_ro":"Christian Suffering We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence. God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoy...","summary_en":"Christian Suffering We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence. God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoy...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150727,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Christian Suffering","title_en":"Christian Suffering","content_ro":"<h3>Christian Suffering<\/h3>\n<p>We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence.<\/p>\n<p>God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoying the glory that he has already won.<\/p>\n<p>First Peter focuses heavily on Christian suffering, especially unjust persecution at the hands of people hostile to the faith. The several themes about suffering that are woven throughout the letter find their climactic expression in 4:12-19.<\/p>\n<p>We need to commit ourselves to doing what is right when we face suffering (4:19). Our difficulties can always provide an excuse for sinning, but when difficulties come our way, we must live exemplary lives, characterized by love for others. Our loving response to enemies in the midst of trials can be a powerful opportunity to share our faith. By treating our persecutors with love and kindness, we can make our faith respectable and even attractive to them.<\/p>\n<p>We need to remember in our trials that God is both sovereign and faithful (4:19). He controls all the circumstances of life, and we don’t need to fear that a trial will come our way apart from God’s oversight or will.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 48:10; 52:13–53:12; 63:7-9; Mark 10:35-40; Acts 5:41; 9:16; 14:22; Rom 8:17-23; 2 Cor 1:5-7; 4:10; 12:10; Phil 1:29; Col 1:24; 1 Thes 2:14; 2 Thes 1:5; 2 Tim 3:12; Heb 2:9-10; 5:8; 13:12; Jas 5:11-13; 1 Pet 4:12-19<\/p>","content_en":"<h3>Christian Suffering<\/h3>\n<p>We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence.<\/p>\n<p>God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoying the glory that he has already won.<\/p>\n<p>First Peter focuses heavily on Christian suffering, especially unjust persecution at the hands of people hostile to the faith. The several themes about suffering that are woven throughout the letter find their climactic expression in 4:12-19.<\/p>\n<p>We need to commit ourselves to doing what is right when we face suffering (4:19). Our difficulties can always provide an excuse for sinning, but when difficulties come our way, we must live exemplary lives, characterized by love for others. Our loving response to enemies in the midst of trials can be a powerful opportunity to share our faith. By treating our persecutors with love and kindness, we can make our faith respectable and even attractive to them.<\/p>\n<p>We need to remember in our trials that God is both sovereign and faithful (4:19). He controls all the circumstances of life, and we don’t need to fear that a trial will come our way apart from God’s oversight or will.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 48:10; 52:13–53:12; 63:7-9; Mark 10:35-40; Acts 5:41; 9:16; 14:22; Rom 8:17-23; 2 Cor 1:5-7; 4:10; 12:10; Phil 1:29; Col 1:24; 1 Thes 2:14; 2 Thes 1:5; 2 Tim 3:12; Heb 2:9-10; 5:8; 13:12; Jas 5:11-13; 1 Pet 4:12-19<\/p>","summary_ro":"Christian Suffering We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence. God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoy...","summary_en":"Christian Suffering We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence. God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoy...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":13985,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Glory","title_en":"Glory","content_ro":"<h3>GLORY<\/h3>\n<p>The singular splendor of God and the consequences for humanity.<\/p>\n<p class=\"h2\" id=\"TheGloryofGod\">The Glory of God<\/p>\n<p>The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence.<\/p>\n<h5>As an Attribute<\/h5>\n<p>God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as the glorious Father (Eph 1:17) and the King of glory (Ps 24); he is exalted above the heavens, and his glory is over all the earth (Pss 57:5, 11; 108:5; 113:4). He is the God of glory who appeared to the patriarchs of the OT (Acts 7:2). He is jealous to maintain his glory and unwilling that it be given to another (Is 42:8); he acts to bring glory to himself (Ps 79:9; Is 48:11).<\/p>\n<p>The glory of God is proclaimed by the Creation (Pss 19:1; 97:6; Rom 1:20). It is revealed by his mighty acts of salvation and deliverance (1 Chr 16:24; Pss 72:18-19; 96:3; 145:10-12; Jn 11:4, 40). His glory is the theme of the praise (1 Chr 16:24-29; Pss 29:1-2, 9; 66:1-2; 96:7-8; 115:1; Is 42:12; Rom 4:20; Phil 2:9-11).<\/p>\n<h5>As His Presence<\/h5>\n<p>References to the glory of the Lord are often to particular historical manifestations of his presence; images of light and fire are prominently associated with these occurrences. The foremost example is what is known in rabbinical literature as the shekinah glory, a phrase meaning the “dwelling glory.” It refers primarily to the presence of God in the pillar of cloud and fire in the OT.<\/p>\n<p>The first explicit reference to the glory cloud is found in Exodus 13:21-22. At the time of the exodus, the glory of God appeared in the pillar of cloud and fire to lead the people through the sea and wilderness (Neh 9:11-12, 19). At Sinai, with Israel encamped around the mountain, the glory of God comes in the cloud and fire to speak with Moses in the sight of the people (Ex 19:9, 16-18; 24:15-18; Dt 5:5, 22-24). When Moses is given a glimpse of that glory unconcealed by the cloud and fire, his own face becomes radiant and must be veiled because of the people’s fear (Ex 33:18-23; 34:29-35; 2 Cor 3:7-18).<\/p>\n<p>The picture of Israel encamped around the glory of God on Sinai portrays God dwelling in the midst of his people. When the tabernacle is completed and the people set out on their march, the glory cloud of God’s presence dwells above them throughout their journey (Ex 40:34-38; Nm 10:11-12). When they encamp, the tribes encircle the tabernacle (Nm 1:50–2:2), and the cloud reminds them of his presence in their midst. Later, the same glory filled the new temple that Solomon builds (2 Chr 5:13–6:1; 7:1-3). The psalmists celebrated Jerusalem and the temple as the place where his glory dwelt (Pss 26:8; 63:2; 85:9); God was in their midst.<\/p>\n<p>Later in Israel’s history they denied God’s glorious presence (Is 3:8) and exchanged the glory of the Lord for idols made by human hands (Ps 106:20; Jer 2:10-11; cf. Rom 1:23). Because of their disobedience, judgment came against Jerusalem; the penalties of covenant violation were enforced. God would no longer be the God of a disobedient people (Hos 1:9). God’s presence in the glory cloud left the temple (Ez 10:4, 18-19; 11:22), and Israel went into exile (12:1-15).<\/p>\n<p>Yet out of this judgment God determined to bring a remnant to rebuild the city and the temple. In his visions Ezekiel saw the glory of the Lord return to dwell in the temple again (Ez 43:2-9), a time when the glory would return to a purified people and dwell among them forever. When the exile was over and the second temple was under construction, Haggai and Zechariah urged the people on with the promise of the return of the glory of God to fill the temple as it had done in the first temple and to “be glory in their midst” (Hg 2:3-9; Zec 2:5, 10-11).<\/p>\n<p class=\"h2\" id=\"TheGloryofGodinJesusChrist\">The Glory of God in Jesus Christ<\/p>\n<p>We are not told if the shekinah glory returned to the second temple. But we are told that God’s glory was seen again on earth in the person of Jesus Christ. John 1:14 says, “The Word became flesh and <em>dwelt<\/em> among us, and we beheld his <em>glory, glory<\/em> as of the only Son” (italics added). As such, Jesus was the new tabernacle for God’s abiding glory. In Jesus, God dwelt among people. Since Christ was (and is) the very image of God, to see the light of his face was to know the glory of God (2 Cor 4:4-6). To see Jesus was to see a “light to the Gentiles and the glory of Israel” (Lk 2:30-32). The disciples who witnessed the Transfiguration (Mt 17:1-8) saw his glory in a marvelous way (2 Pt 1:16-17), for it was a glory that burst out of his human body. This outburst of glory prefigured the glorification Christ experienced in resurrection and ascension (see Jn 17:5; Phil 2:5-11).<\/p>\n<p>Because Jesus humbled himself and was obedient to the point of death, God highly exalted him (Phil 2:8-9). After he suffered death on the cross, he entered into his glory (Lk 24:26) with a new and glorious body (1 Cor 15:39-43; Phil 3:21). The glorified Christ appeared to his servants. Stephen saw his glory (Acts 7:55), and Saul was blinded by his splendor (9:3). That same Christ is predicted to return in glory. He will sit on his throne in judgment (Mt 25:31); evil will be punished (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9-10). Those who have professed him before men need not fear his glorious appearing (Mk 8:38).<\/p>\n<p>At the consummation, the whole earth will be filled with his glory (Ps 72:19; Is 6:3; Hb 2:14). No longer will a glory cloud rest above a temple to mark the Holy Place, for there will be a new heaven and a new earth (Rv 21:1). The Holy City will have the radiance of the glory of God (vv 10-11).<\/p>\n<p class=\"h2\" id=\"GloryandthePeopleofGod\">Glory and the People of God<\/p>\n<p>The people of God have experienced the glory of the presence of God. The glory cloud of the OT was <em>their<\/em> glory (Ps 106:20; Jer 2:11). Christ came as the embodiment of the glory of God; God was in the midst of his people. When Christ ascended, he sent his Spirit to the believers (Jn 16:7-14) so that God could live in the midst of his people. The Spirit of glory rests on those who suffer for the name of Christ (1 Pt 4:14); that Spirit is the guarantee of the glorious inheritance of the saints (Rom 8:16-17).<\/p>\n<p>God has given to his people the hope of glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24-25). Those whom he has chosen he will also glorify (Rom 8:30; 9:23); they will share in the glory of Christ (Col 3:4; 2 Thes 2:14; 2 Tm 2:10). The sufferings of this age do not compare with the glory that will be revealed (Rom 8:18; 2 Cor 4:17). The whole of creation longs to see the glorious freedom of the children of God (Rom 8:21). This hope of glory is so certain that Peter can speak of participating in it even now (1 Pt 5:1) while looking forward to that eternal glory (v 10). As partakers in the glory of Christ, the church is called to glorify God. Because of the hope that is in them, they purify themselves (1 Jn 3:3).<\/p>\n<p><em>See also<\/em> Boast; God, Being and Attributes of; Pillar of Fire and Cloud; Shekinah; Theophany; Wealth.<\/p>","content_en":"<h3>GLORY<\/h3>\n<p>The singular splendor of God and the consequences for humanity.<\/p>\n<p class=\"h2\" id=\"TheGloryofGod\">The Glory of God<\/p>\n<p>The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence.<\/p>\n<h5>As an Attribute<\/h5>\n<p>God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as the glorious Father (Eph 1:17) and the King of glory (Ps 24); he is exalted above the heavens, and his glory is over all the earth (Pss 57:5, 11; 108:5; 113:4). He is the God of glory who appeared to the patriarchs of the OT (Acts 7:2). He is jealous to maintain his glory and unwilling that it be given to another (Is 42:8); he acts to bring glory to himself (Ps 79:9; Is 48:11).<\/p>\n<p>The glory of God is proclaimed by the Creation (Pss 19:1; 97:6; Rom 1:20). It is revealed by his mighty acts of salvation and deliverance (1 Chr 16:24; Pss 72:18-19; 96:3; 145:10-12; Jn 11:4, 40). His glory is the theme of the praise (1 Chr 16:24-29; Pss 29:1-2, 9; 66:1-2; 96:7-8; 115:1; Is 42:12; Rom 4:20; Phil 2:9-11).<\/p>\n<h5>As His Presence<\/h5>\n<p>References to the glory of the Lord are often to particular historical manifestations of his presence; images of light and fire are prominently associated with these occurrences. The foremost example is what is known in rabbinical literature as the shekinah glory, a phrase meaning the “dwelling glory.” It refers primarily to the presence of God in the pillar of cloud and fire in the OT.<\/p>\n<p>The first explicit reference to the glory cloud is found in Exodus 13:21-22. At the time of the exodus, the glory of God appeared in the pillar of cloud and fire to lead the people through the sea and wilderness (Neh 9:11-12, 19). At Sinai, with Israel encamped around the mountain, the glory of God comes in the cloud and fire to speak with Moses in the sight of the people (Ex 19:9, 16-18; 24:15-18; Dt 5:5, 22-24). When Moses is given a glimpse of that glory unconcealed by the cloud and fire, his own face becomes radiant and must be veiled because of the people’s fear (Ex 33:18-23; 34:29-35; 2 Cor 3:7-18).<\/p>\n<p>The picture of Israel encamped around the glory of God on Sinai portrays God dwelling in the midst of his people. When the tabernacle is completed and the people set out on their march, the glory cloud of God’s presence dwells above them throughout their journey (Ex 40:34-38; Nm 10:11-12). When they encamp, the tribes encircle the tabernacle (Nm 1:50–2:2), and the cloud reminds them of his presence in their midst. Later, the same glory filled the new temple that Solomon builds (2 Chr 5:13–6:1; 7:1-3). The psalmists celebrated Jerusalem and the temple as the place where his glory dwelt (Pss 26:8; 63:2; 85:9); God was in their midst.<\/p>\n<p>Later in Israel’s history they denied God’s glorious presence (Is 3:8) and exchanged the glory of the Lord for idols made by human hands (Ps 106:20; Jer 2:10-11; cf. Rom 1:23). Because of their disobedience, judgment came against Jerusalem; the penalties of covenant violation were enforced. God would no longer be the God of a disobedient people (Hos 1:9). God’s presence in the glory cloud left the temple (Ez 10:4, 18-19; 11:22), and Israel went into exile (12:1-15).<\/p>\n<p>Yet out of this judgment God determined to bring a remnant to rebuild the city and the temple. In his visions Ezekiel saw the glory of the Lord return to dwell in the temple again (Ez 43:2-9), a time when the glory would return to a purified people and dwell among them forever. When the exile was over and the second temple was under construction, Haggai and Zechariah urged the people on with the promise of the return of the glory of God to fill the temple as it had done in the first temple and to “be glory in their midst” (Hg 2:3-9; Zec 2:5, 10-11).<\/p>\n<p class=\"h2\" id=\"TheGloryofGodinJesusChrist\">The Glory of God in Jesus Christ<\/p>\n<p>We are not told if the shekinah glory returned to the second temple. But we are told that God’s glory was seen again on earth in the person of Jesus Christ. John 1:14 says, “The Word became flesh and <em>dwelt<\/em> among us, and we beheld his <em>glory, glory<\/em> as of the only Son” (italics added). As such, Jesus was the new tabernacle for God’s abiding glory. In Jesus, God dwelt among people. Since Christ was (and is) the very image of God, to see the light of his face was to know the glory of God (2 Cor 4:4-6). To see Jesus was to see a “light to the Gentiles and the glory of Israel” (Lk 2:30-32). The disciples who witnessed the Transfiguration (Mt 17:1-8) saw his glory in a marvelous way (2 Pt 1:16-17), for it was a glory that burst out of his human body. This outburst of glory prefigured the glorification Christ experienced in resurrection and ascension (see Jn 17:5; Phil 2:5-11).<\/p>\n<p>Because Jesus humbled himself and was obedient to the point of death, God highly exalted him (Phil 2:8-9). After he suffered death on the cross, he entered into his glory (Lk 24:26) with a new and glorious body (1 Cor 15:39-43; Phil 3:21). The glorified Christ appeared to his servants. Stephen saw his glory (Acts 7:55), and Saul was blinded by his splendor (9:3). That same Christ is predicted to return in glory. He will sit on his throne in judgment (Mt 25:31); evil will be punished (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9-10). Those who have professed him before men need not fear his glorious appearing (Mk 8:38).<\/p>\n<p>At the consummation, the whole earth will be filled with his glory (Ps 72:19; Is 6:3; Hb 2:14). No longer will a glory cloud rest above a temple to mark the Holy Place, for there will be a new heaven and a new earth (Rv 21:1). The Holy City will have the radiance of the glory of God (vv 10-11).<\/p>\n<p class=\"h2\" id=\"GloryandthePeopleofGod\">Glory and the People of God<\/p>\n<p>The people of God have experienced the glory of the presence of God. The glory cloud of the OT was <em>their<\/em> glory (Ps 106:20; Jer 2:11). Christ came as the embodiment of the glory of God; God was in the midst of his people. When Christ ascended, he sent his Spirit to the believers (Jn 16:7-14) so that God could live in the midst of his people. The Spirit of glory rests on those who suffer for the name of Christ (1 Pt 4:14); that Spirit is the guarantee of the glorious inheritance of the saints (Rom 8:16-17).<\/p>\n<p>God has given to his people the hope of glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24-25). Those whom he has chosen he will also glorify (Rom 8:30; 9:23); they will share in the glory of Christ (Col 3:4; 2 Thes 2:14; 2 Tm 2:10). The sufferings of this age do not compare with the glory that will be revealed (Rom 8:18; 2 Cor 4:17). The whole of creation longs to see the glorious freedom of the children of God (Rom 8:21). This hope of glory is so certain that Peter can speak of participating in it even now (1 Pt 5:1) while looking forward to that eternal glory (v 10). As partakers in the glory of Christ, the church is called to glorify God. Because of the hope that is in them, they purify themselves (1 Jn 3:3).<\/p>\n<p><em>See also<\/em> Boast; God, Being and Attributes of; Pillar of Fire and Cloud; Shekinah; Theophany; Wealth.<\/p>","summary_ro":"GLORY The singular splendor of God and the consequences for humanity. The Glory of God The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence. As an Attribute God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as ...","summary_en":"GLORY The singular splendor of God and the consequences for humanity. The Glory of God The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence. As an Attribute God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as ...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51732,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:11","title_en":"Study Note: Isaia 48:11","content_ro":"<p><strong>48:11<\/strong> <em>I will not let my reputation be tarnished:<\/em> Israel’s exile raised questions among the nations about the Lord’s character and reputation. The nations would not have perceived that Israel’s wicked character led to the Exile. Instead they would have viewed it as a failure of Israel’s God to protect his people and their land (see 36:19-20; 37:12; Ezek 36:19-26).<\/p>","content_en":"<p><strong>48:11<\/strong> <em>I will not let my reputation be tarnished:<\/em> Israel’s exile raised questions among the nations about the Lord’s character and reputation. The nations would not have perceived that Israel’s wicked character led to the Exile. Instead they would have viewed it as a failure of Israel’s God to protect his people and their land (see 36:19-20; 37:12; Ezek 36:19-26).<\/p>","summary_ro":"48:11 I will not let my reputation be tarnished: Israel’s exile raised questions among the nations about the Lord’s character and reputation. The nations would not have perceived that Israel’s wicked character led to the Exile. Instead they would have viewed it as a failure of Israel’s God to protect his people and their land (see 36:19-20; 37:12; Ezek 36:19-26).","summary_en":"48:11 I will not let my reputation be tarnished: Israel’s exile raised questions among the nations about the Lord’s character and reputation. The nations would not have perceived that Israel’s wicked character led to the Exile. Instead they would have viewed it as a failure of Israel’s God to protect his people and their land (see 36:19-20; 37:12; Ezek 36:19-26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79358,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:11","title_en":"Study Note: Isaia 48:11","content_ro":"<p><strong>48:11<\/strong> <em>I will not let my reputation be tarnished:<\/em> Israel’s exile raised questions among the nations about the Lord’s character and reputation. The nations would not have perceived that Israel’s wicked character led to the Exile. Instead they would have viewed it as a failure of Israel’s God to protect his people and their land (see 36:19-20; 37:12; Ezek 36:19-26).<\/p>","content_en":"<p><strong>48:11<\/strong> <em>I will not let my reputation be tarnished:<\/em> Israel’s exile raised questions among the nations about the Lord’s character and reputation. The nations would not have perceived that Israel’s wicked character led to the Exile. Instead they would have viewed it as a failure of Israel’s God to protect his people and their land (see 36:19-20; 37:12; Ezek 36:19-26).<\/p>","summary_ro":"48:11 I will not let my reputation be tarnished: Israel’s exile raised questions among the nations about the Lord’s character and reputation. The nations would not have perceived that Israel’s wicked character led to the Exile. Instead they would have viewed it as a failure of Israel’s God to protect his people and their land (see 36:19-20; 37:12; Ezek 36:19-26).","summary_en":"48:11 I will not let my reputation be tarnished: Israel’s exile raised questions among the nations about the Lord’s character and reputation. The nations would not have perceived that Israel’s wicked character led to the Exile. Instead they would have viewed it as a failure of Israel’s God to protect his people and their land (see 36:19-20; 37:12; Ezek 36:19-26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106984,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:11","title_en":"Study Note: Isaia 48:11","content_ro":"<p><strong>48:11<\/strong> <em>I will not let my reputation be tarnished:<\/em> Israel’s exile raised questions among the nations about the Lord’s character and reputation. The nations would not have perceived that Israel’s wicked character led to the Exile. Instead they would have viewed it as a failure of Israel’s God to protect his people and their land (see 36:19-20; 37:12; Ezek 36:19-26).<\/p>","content_en":"<p><strong>48:11<\/strong> <em>I will not let my reputation be tarnished:<\/em> Israel’s exile raised questions among the nations about the Lord’s character and reputation. The nations would not have perceived that Israel’s wicked character led to the Exile. Instead they would have viewed it as a failure of Israel’s God to protect his people and their land (see 36:19-20; 37:12; Ezek 36:19-26).<\/p>","summary_ro":"48:11 I will not let my reputation be tarnished: Israel’s exile raised questions among the nations about the Lord’s character and reputation. The nations would not have perceived that Israel’s wicked character led to the Exile. Instead they would have viewed it as a failure of Israel’s God to protect his people and their land (see 36:19-20; 37:12; Ezek 36:19-26).","summary_en":"48:11 I will not let my reputation be tarnished: Israel’s exile raised questions among the nations about the Lord’s character and reputation. The nations would not have perceived that Israel’s wicked character led to the Exile. Instead they would have viewed it as a failure of Israel’s God to protect his people and their land (see 36:19-20; 37:12; Ezek 36:19-26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134610,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:11","title_en":"Study Note: Isaia 48:11","content_ro":"<p><strong>48:11<\/strong> <em>I will not let my reputation be tarnished:<\/em> Israel’s exile raised questions among the nations about the Lord’s character and reputation. The nations would not have perceived that Israel’s wicked character led to the Exile. Instead they would have viewed it as a failure of Israel’s God to protect his people and their land (see 36:19-20; 37:12; Ezek 36:19-26).<\/p>","content_en":"<p><strong>48:11<\/strong> <em>I will not let my reputation be tarnished:<\/em> Israel’s exile raised questions among the nations about the Lord’s character and reputation. The nations would not have perceived that Israel’s wicked character led to the Exile. Instead they would have viewed it as a failure of Israel’s God to protect his people and their land (see 36:19-20; 37:12; Ezek 36:19-26).<\/p>","summary_ro":"48:11 I will not let my reputation be tarnished: Israel’s exile raised questions among the nations about the Lord’s character and reputation. The nations would not have perceived that Israel’s wicked character led to the Exile. Instead they would have viewed it as a failure of Israel’s God to protect his people and their land (see 36:19-20; 37:12; Ezek 36:19-26).","summary_en":"48:11 I will not let my reputation be tarnished: Israel’s exile raised questions among the nations about the Lord’s character and reputation. The nations would not have perceived that Israel’s wicked character led to the Exile. Instead they would have viewed it as a failure of Israel’s God to protect his people and their land (see 36:19-20; 37:12; Ezek 36:19-26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":1137,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Alpha and Omega","title_en":"Alpha and Omega","content_ro":"<h3>ALPHA AND OMEGA<\/h3>\n<p>Phrase used as a title in the NT for both God (Rv 1:8; 21:6) and Jesus Christ (Rv 22:13). The English equivalent is “the A and the Z.” Similar epithets are “the beginning and the end” (Rv 21:6; 22:13) and “the first and the last” (Rv 1:17; 2:8; 22:13).<\/p>\n\n<p>Such affirmations, which have their counterpart in the OT (see Is 41:4; 44:6; 48:12), stress the unique and faithful sovereignty of God and his Son, Jesus. They serve as reminders to the Christian reader that the creation of the universe and the end of all human history are both under control of the living God. <em>See<\/em> God, Names of.<\/p>","content_en":"<h3>ALPHA AND OMEGA<\/h3>\n<p>Phrase used as a title in the NT for both God (Rv 1:8; 21:6) and Jesus Christ (Rv 22:13). The English equivalent is “the A and the Z.” Similar epithets are “the beginning and the end” (Rv 21:6; 22:13) and “the first and the last” (Rv 1:17; 2:8; 22:13).<\/p>\n\n<p>Such affirmations, which have their counterpart in the OT (see Is 41:4; 44:6; 48:12), stress the unique and faithful sovereignty of God and his Son, Jesus. They serve as reminders to the Christian reader that the creation of the universe and the end of all human history are both under control of the living God. <em>See<\/em> God, Names of.<\/p>","summary_ro":"ALPHA AND OMEGA Phrase used as a title in the NT for both God (Rv 1:8; 21:6) and Jesus Christ (Rv 22:13). The English equivalent is “the A and the Z.” Similar epithets are “the beginning and the end” (Rv 21:6; 22:13) and “the first and the last” (Rv 1:17; 2:8; 22:13). Such affirmations, which have their counterpart in the OT (see Is 41:4; 44:6; 48:12), stress the unique and faithful sovereignty of God and his Son, Jesus. They serve as reminders to the Christian reader that the creation of the...","summary_en":"ALPHA AND OMEGA Phrase used as a title in the NT for both God (Rv 1:8; 21:6) and Jesus Christ (Rv 22:13). The English equivalent is “the A and the Z.” Similar epithets are “the beginning and the end” (Rv 21:6; 22:13) and “the first and the last” (Rv 1:17; 2:8; 22:13). Such affirmations, which have their counterpart in the OT (see Is 41:4; 44:6; 48:12), stress the unique and faithful sovereignty of God and his Son, Jesus. They serve as reminders to the Christian reader that the creation of the...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27444,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Creature* New Creation*, New","title_en":"Creation*, New Creature*, New","content_ro":"<h3>NEW CREATION*, NEW CREATURE*<\/h3>\n<p>Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ.<\/p>\n<p>The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart from what it teaches about God as Creator. The true nature and perversity of humanity’s sin stem from the fact that they “worshiped and served created things rather than the Creator” (Rom 1:25, <span>niv<\/span>). God is Redeemer because he is Creator. By the same token, the objects of God’s saving activity are his rebellious creatures who, along with the entire created order, are cursed with futility and decay (Gn 3:17-18; Rom 8:20-21).<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The tie between creation and salvation is especially prominent in the latter part of Isaiah (Is 40–66). The prophet surveys the grandeur of the final redemption God will accomplish for Israel. Repeatedly the perspective on this promised eschatological deliverance is that God is the Creator of heaven and earth and of Israel in particular (see also the full statement of 40:12-31; e.g., 44:24; 45:18; 48:13; 51:16; 64:8).<\/p>\n<p>In this context, expectation centers on “the new heavens and the new earth” (65:17; 66:22). This reference to the new creation gives the broadest conceivable scope to the eschatological salvation prophesied by Isaiah. God’s work of renewal and restoration at the end parallels his work of creation in the beginning (48:12). What God will do in bringing all things to their consummation is of the same order of magnitude as what he did in calling them into existence out of nothing. At the same time, the new creation concept reveals that the end-time salvation promised to Israel has universal and cosmic proportions. The underlying hope is the ultimate entrance of the faithful from among the nations, as well as in Israel, into the bliss of the eternal, new creation order. These themes from Isaiah are taken up and developed by the NT writers, and are integral to their message.<\/p>\n<p class=\"h2\" id=\"TheNewCreationandChrist\">The New Creation and Christ<\/p>\n<p>The NT ties together creation and redemption. Several writers either parallel or in other ways relate the saving work of Christ to his activity at creation (Jn 1:3; Col 1:15-18; Heb 1:2-3; Rv 3:14). What he has done at the end, in “the fullness of time” (Gal 4:4; Eph 1:10), “in these last days” (Heb 1:2), roots in what he did in the beginning. The redemption accomplished by Christ is a work of new creation.<\/p>\n<p>This association of the new creation with Christ’s work is unmistakable when Paul designates Christ as the “last Adam” and “second man” (1 Cor 15:45-47; cf. v 22; Rom 5:14). This description has close affinities with “Son of Man,” a self-designation of Jesus. Paul’s use of the last Adam designation is obviously intended to heighten the contrast between Adam and Christ (Rom 1; 1 Cor 15). In antithesis to Adam, who through his disobedience brought into the world sin and the consequent condemnation of death, Christ by his obedience has established righteousness, resulting in justification and life.<\/p>\n<p>Paul discloses something of the full range and implications of the Adam-Christ contrast in 1 Corinthians 15:42-49. He contrasts the believer’s present bodily existence, in its weakness and mortality, with the body to be received at the resurrection. He sums up this contrast: the one body is “natural,” the other is “spiritual.” Adam and Christ exemplify these two bodies, the natural and the spiritual. At the same time, however, Adam and Christ are brought into view as whole persons. They are the representatives of others and heads over contrasting orders of life. Adam, the first man, is representative head of the natural earthly order of existence, made subject to corruption and death by his sin (Rom 5:12-19). Christ, the second and last Adam, is the representative head over the spiritual, heavenly order, characterized by life, power, and glory. Ultimately, the contrast in this passage is between two successive world orders, creation and its consummation (new creation), each beginning with an Adam.<\/p>\n<p>Two other points also bear on the new creation gospel of Paul and the other NT writers. First, the believer’s resurrection is fully dependent on the resurrection of Christ, who, as the last Adam, became life-giving Spirit in resurrection (v 45). The controlling emphasis is on the unity between the resurrection of Christ and that of believers (cf. 1 Cor 15:12-20; Col 1:18). In the NT proclamation, the resurrection of Christ is the great redemptive counterpart to creation (Rom 4:17). According to the NT, the new creation is a present reality, dating from the resurrection of Christ. Second, in stating that the last Adam became life-giving Spirit, 1 Corinthians 15:45 points to the unity that exists between the exalted Christ and the Holy Spirit in their life-giving activity. The Holy Spirit is the power of the new creation (cf. Heb 6:5). Where the Spirit is at work as the gift of the glorified Christ, the new creation is present.<\/p>\n<p>The new creation is the eschatological fulfillment promised and anticipated in the OT. As such it has already been inaugurated and realized by the work of Christ (the last Adam), particularly by his death and resurrection, and will be consummated at his return. The interval in between receives its fundamental character from the coexistence of the two creations; the new has begun, while concurrently the old continues to pass away (1 Cor 7:31). The concept of new creation closely parallels that of the kingdom of God. According to the synoptic Gospels, it is the central theme of Jesus’ proclamation. Tied to his own person and work in its coming, the kingdom is announced by him as both present (Mt 12:28; 13:11, 16-17) and future (Mt 8:11; 25:34). In terms of the two-age distinction, coined by contemporary Judaism to express its eschatological expectations and taken over by Jesus and the early church (e.g., Mt 12:32; Eph 1:21), the new creation is the longed-for “age to come.” “New creation” serves to indicate the comprehensive nature of this eschatological reality; redemption involves nothing less than the renewal of all things (Rv 21:5).<\/p>\n<p class=\"h2\" id=\"TheNewCreationandtheChurch\">The New Creation and the Church<\/p>\n<p>Salvation, according to the NT, is from beginning to end a matter of union with Christ and sharing in all the benefits resulting from his once-for-all redemptive work. Accordingly, because Christ died and was raised, anyone in Christ is already a participant in the new ceation order (2 Cor 5:15). The reference is not only personal but cosmic, as seen from the context with its correlative emphasis on the reconciliation and its scope (vv 17-19).<\/p>\n<p>In the only other NT occurrence of the expression “new creation” (Gal 6:15), the perspective is cosmic as well as individual. The new creation, in which neither circumcision nor uncircumcision matters, stands in opposition to the world, to which the believer has been crucified with Christ (Gal 6:14; cf. Col 2:20). “When anyone is united to Christ, there is a new world; the old order is gone, and a new order has already begun” (2 Cor 5:17, <span>neb<\/span>).<\/p>\n<p>Resurrection is not only a future hope for believers but a present reality; they have already been raised with Christ (Eph 2:5-6; cf. Col 2:12-13; 3:1). Consequently, believers are “created in Christ Jesus for good works” (Eph 2:10). Further, the church is the new covenant reality of “the new man,” made up of Israel and the nations (v 15). As such, its members are already being renewed inwardly (2 Cor 4:16) by the Lord-Spirit according to the glorified image of the last Adam (2 Cor 3:18; 4:4-6; cf. Rom 8:29; Eph 4:24; Col 3:10). And they will bear this same image bodily at his return (1 Cor 15:49). The deepest motive for holy living is not gratitude for the forgiveness of sin but the determination of the believer’s existence as a new creature. The ethics of the NT are new creation ethics (Rom 12:2; Col 2:20).<\/p>\n<p>The new creation is not only a present reality but a future hope. For the new creation, too, the church lives “by faith, not by sight” (2 Cor 5:7). Reminiscent of Isaiah’s expectation, believers are looking to Christ’s return for “new heavens and a new earth in which righteousness dwells” and where sin and its effects are nothing more than memories (2 Pt 3:13; Rv 21:1-4).<\/p>\n<p>This hope raises the question of the relationship between this final, eternal order and the original creation. The picture of destruction by burning (2 Pt 3:10-12) and some of the images in Revelation 21 and 22 (e.g., no sun, moon, night; cf. 6:12-14) seem to suggest an absolute disjunction. Other passages, however, interpret this as imagery. With all the radical differences before and after the resurrection, the natural and spiritual bodies (1 Cor 15:44) are not distinct from each other as bodies. This body, sown in corruption, dishonor, and weakness, will be raised up incorruptible, glorious, and powerful. And what holds true for the believer’s body also holds for creation. The anxious longing and groaning of the entire (nonpersonal) creation is not for annihilation but that it may be set free from bondage to futility and decay and may share in the glorious freedom of the children of God, which will be revealed in the redemption (resurrection) of the body (Rom 8:19-23). The new creation is not merely a return to conditions in the beginning but a renewed creation, the consummation of God’s purposes set from before the beginning and realized, despite man’s sin and its destructive effects, by the redemption in Christ, the last Adam. <em>See<\/em> Adam (Person); Creation; Eternal Life; Man, Old and New; New; New Heavens and New Earth.<\/p>","content_en":"<h3>NEW CREATION*, NEW CREATURE*<\/h3>\n<p>Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ.<\/p>\n<p>The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart from what it teaches about God as Creator. The true nature and perversity of humanity’s sin stem from the fact that they “worshiped and served created things rather than the Creator” (Rom 1:25, <span>niv<\/span>). God is Redeemer because he is Creator. By the same token, the objects of God’s saving activity are his rebellious creatures who, along with the entire created order, are cursed with futility and decay (Gn 3:17-18; Rom 8:20-21).<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The tie between creation and salvation is especially prominent in the latter part of Isaiah (Is 40–66). The prophet surveys the grandeur of the final redemption God will accomplish for Israel. Repeatedly the perspective on this promised eschatological deliverance is that God is the Creator of heaven and earth and of Israel in particular (see also the full statement of 40:12-31; e.g., 44:24; 45:18; 48:13; 51:16; 64:8).<\/p>\n<p>In this context, expectation centers on “the new heavens and the new earth” (65:17; 66:22). This reference to the new creation gives the broadest conceivable scope to the eschatological salvation prophesied by Isaiah. God’s work of renewal and restoration at the end parallels his work of creation in the beginning (48:12). What God will do in bringing all things to their consummation is of the same order of magnitude as what he did in calling them into existence out of nothing. At the same time, the new creation concept reveals that the end-time salvation promised to Israel has universal and cosmic proportions. The underlying hope is the ultimate entrance of the faithful from among the nations, as well as in Israel, into the bliss of the eternal, new creation order. These themes from Isaiah are taken up and developed by the NT writers, and are integral to their message.<\/p>\n<p class=\"h2\" id=\"TheNewCreationandChrist\">The New Creation and Christ<\/p>\n<p>The NT ties together creation and redemption. Several writers either parallel or in other ways relate the saving work of Christ to his activity at creation (Jn 1:3; Col 1:15-18; Heb 1:2-3; Rv 3:14). What he has done at the end, in “the fullness of time” (Gal 4:4; Eph 1:10), “in these last days” (Heb 1:2), roots in what he did in the beginning. The redemption accomplished by Christ is a work of new creation.<\/p>\n<p>This association of the new creation with Christ’s work is unmistakable when Paul designates Christ as the “last Adam” and “second man” (1 Cor 15:45-47; cf. v 22; Rom 5:14). This description has close affinities with “Son of Man,” a self-designation of Jesus. Paul’s use of the last Adam designation is obviously intended to heighten the contrast between Adam and Christ (Rom 1; 1 Cor 15). In antithesis to Adam, who through his disobedience brought into the world sin and the consequent condemnation of death, Christ by his obedience has established righteousness, resulting in justification and life.<\/p>\n<p>Paul discloses something of the full range and implications of the Adam-Christ contrast in 1 Corinthians 15:42-49. He contrasts the believer’s present bodily existence, in its weakness and mortality, with the body to be received at the resurrection. He sums up this contrast: the one body is “natural,” the other is “spiritual.” Adam and Christ exemplify these two bodies, the natural and the spiritual. At the same time, however, Adam and Christ are brought into view as whole persons. They are the representatives of others and heads over contrasting orders of life. Adam, the first man, is representative head of the natural earthly order of existence, made subject to corruption and death by his sin (Rom 5:12-19). Christ, the second and last Adam, is the representative head over the spiritual, heavenly order, characterized by life, power, and glory. Ultimately, the contrast in this passage is between two successive world orders, creation and its consummation (new creation), each beginning with an Adam.<\/p>\n<p>Two other points also bear on the new creation gospel of Paul and the other NT writers. First, the believer’s resurrection is fully dependent on the resurrection of Christ, who, as the last Adam, became life-giving Spirit in resurrection (v 45). The controlling emphasis is on the unity between the resurrection of Christ and that of believers (cf. 1 Cor 15:12-20; Col 1:18). In the NT proclamation, the resurrection of Christ is the great redemptive counterpart to creation (Rom 4:17). According to the NT, the new creation is a present reality, dating from the resurrection of Christ. Second, in stating that the last Adam became life-giving Spirit, 1 Corinthians 15:45 points to the unity that exists between the exalted Christ and the Holy Spirit in their life-giving activity. The Holy Spirit is the power of the new creation (cf. Heb 6:5). Where the Spirit is at work as the gift of the glorified Christ, the new creation is present.<\/p>\n<p>The new creation is the eschatological fulfillment promised and anticipated in the OT. As such it has already been inaugurated and realized by the work of Christ (the last Adam), particularly by his death and resurrection, and will be consummated at his return. The interval in between receives its fundamental character from the coexistence of the two creations; the new has begun, while concurrently the old continues to pass away (1 Cor 7:31). The concept of new creation closely parallels that of the kingdom of God. According to the synoptic Gospels, it is the central theme of Jesus’ proclamation. Tied to his own person and work in its coming, the kingdom is announced by him as both present (Mt 12:28; 13:11, 16-17) and future (Mt 8:11; 25:34). In terms of the two-age distinction, coined by contemporary Judaism to express its eschatological expectations and taken over by Jesus and the early church (e.g., Mt 12:32; Eph 1:21), the new creation is the longed-for “age to come.” “New creation” serves to indicate the comprehensive nature of this eschatological reality; redemption involves nothing less than the renewal of all things (Rv 21:5).<\/p>\n<p class=\"h2\" id=\"TheNewCreationandtheChurch\">The New Creation and the Church<\/p>\n<p>Salvation, according to the NT, is from beginning to end a matter of union with Christ and sharing in all the benefits resulting from his once-for-all redemptive work. Accordingly, because Christ died and was raised, anyone in Christ is already a participant in the new ceation order (2 Cor 5:15). The reference is not only personal but cosmic, as seen from the context with its correlative emphasis on the reconciliation and its scope (vv 17-19).<\/p>\n<p>In the only other NT occurrence of the expression “new creation” (Gal 6:15), the perspective is cosmic as well as individual. The new creation, in which neither circumcision nor uncircumcision matters, stands in opposition to the world, to which the believer has been crucified with Christ (Gal 6:14; cf. Col 2:20). “When anyone is united to Christ, there is a new world; the old order is gone, and a new order has already begun” (2 Cor 5:17, <span>neb<\/span>).<\/p>\n<p>Resurrection is not only a future hope for believers but a present reality; they have already been raised with Christ (Eph 2:5-6; cf. Col 2:12-13; 3:1). Consequently, believers are “created in Christ Jesus for good works” (Eph 2:10). Further, the church is the new covenant reality of “the new man,” made up of Israel and the nations (v 15). As such, its members are already being renewed inwardly (2 Cor 4:16) by the Lord-Spirit according to the glorified image of the last Adam (2 Cor 3:18; 4:4-6; cf. Rom 8:29; Eph 4:24; Col 3:10). And they will bear this same image bodily at his return (1 Cor 15:49). The deepest motive for holy living is not gratitude for the forgiveness of sin but the determination of the believer’s existence as a new creature. The ethics of the NT are new creation ethics (Rom 12:2; Col 2:20).<\/p>\n<p>The new creation is not only a present reality but a future hope. For the new creation, too, the church lives “by faith, not by sight” (2 Cor 5:7). Reminiscent of Isaiah’s expectation, believers are looking to Christ’s return for “new heavens and a new earth in which righteousness dwells” and where sin and its effects are nothing more than memories (2 Pt 3:13; Rv 21:1-4).<\/p>\n<p>This hope raises the question of the relationship between this final, eternal order and the original creation. The picture of destruction by burning (2 Pt 3:10-12) and some of the images in Revelation 21 and 22 (e.g., no sun, moon, night; cf. 6:12-14) seem to suggest an absolute disjunction. Other passages, however, interpret this as imagery. With all the radical differences before and after the resurrection, the natural and spiritual bodies (1 Cor 15:44) are not distinct from each other as bodies. This body, sown in corruption, dishonor, and weakness, will be raised up incorruptible, glorious, and powerful. And what holds true for the believer’s body also holds for creation. The anxious longing and groaning of the entire (nonpersonal) creation is not for annihilation but that it may be set free from bondage to futility and decay and may share in the glorious freedom of the children of God, which will be revealed in the redemption (resurrection) of the body (Rom 8:19-23). The new creation is not merely a return to conditions in the beginning but a renewed creation, the consummation of God’s purposes set from before the beginning and realized, despite man’s sin and its destructive effects, by the redemption in Christ, the last Adam. <em>See<\/em> Adam (Person); Creation; Eternal Life; Man, Old and New; New; New Heavens and New Earth.<\/p>","summary_ro":"NEW CREATION*, NEW CREATURE* Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ. The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart fr...","summary_en":"NEW CREATION*, NEW CREATURE* Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ. The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart fr...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51733,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:12","title_en":"Study Note: Isaia 48:12","content_ro":"<p><strong>48:12-22<\/strong> This final trial speech reviews the arguments of chs 40–48 and announces the final conclusion.<\/p>","content_en":"<p><strong>48:12-22<\/strong> This final trial speech reviews the arguments of chs 40–48 and announces the final conclusion.<\/p>","summary_ro":"48:12-22 This final trial speech reviews the arguments of chs 40–48 and announces the final conclusion.","summary_en":"48:12-22 This final trial speech reviews the arguments of chs 40–48 and announces the final conclusion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79359,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:12","title_en":"Study Note: Isaia 48:12","content_ro":"<p><strong>48:12-22<\/strong> This final trial speech reviews the arguments of chs 40–48 and announces the final conclusion.<\/p>","content_en":"<p><strong>48:12-22<\/strong> This final trial speech reviews the arguments of chs 40–48 and announces the final conclusion.<\/p>","summary_ro":"48:12-22 This final trial speech reviews the arguments of chs 40–48 and announces the final conclusion.","summary_en":"48:12-22 This final trial speech reviews the arguments of chs 40–48 and announces the final conclusion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106985,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:12","title_en":"Study Note: Isaia 48:12","content_ro":"<p><strong>48:12-22<\/strong> This final trial speech reviews the arguments of chs 40–48 and announces the final conclusion.<\/p>","content_en":"<p><strong>48:12-22<\/strong> This final trial speech reviews the arguments of chs 40–48 and announces the final conclusion.<\/p>","summary_ro":"48:12-22 This final trial speech reviews the arguments of chs 40–48 and announces the final conclusion.","summary_en":"48:12-22 This final trial speech reviews the arguments of chs 40–48 and announces the final conclusion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134611,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:12","title_en":"Study Note: Isaia 48:12","content_ro":"<p><strong>48:12-22<\/strong> This final trial speech reviews the arguments of chs 40–48 and announces the final conclusion.<\/p>","content_en":"<p><strong>48:12-22<\/strong> This final trial speech reviews the arguments of chs 40–48 and announces the final conclusion.<\/p>","summary_ro":"48:12-22 This final trial speech reviews the arguments of chs 40–48 and announces the final conclusion.","summary_en":"48:12-22 This final trial speech reviews the arguments of chs 40–48 and announces the final conclusion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":17783,"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":27439,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Creature* New Creation*, New","title_en":"Creation*, New Creature*, New","content_ro":"<h3>NEW CREATION*, NEW CREATURE*<\/h3>\n<p>Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ.<\/p>\n<p>The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart from what it teaches about God as Creator. The true nature and perversity of humanity’s sin stem from the fact that they “worshiped and served created things rather than the Creator” (Rom 1:25, <span>niv<\/span>). God is Redeemer because he is Creator. By the same token, the objects of God’s saving activity are his rebellious creatures who, along with the entire created order, are cursed with futility and decay (Gn 3:17-18; Rom 8:20-21).<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The tie between creation and salvation is especially prominent in the latter part of Isaiah (Is 40–66). The prophet surveys the grandeur of the final redemption God will accomplish for Israel. Repeatedly the perspective on this promised eschatological deliverance is that God is the Creator of heaven and earth and of Israel in particular (see also the full statement of 40:12-31; e.g., 44:24; 45:18; 48:13; 51:16; 64:8).<\/p>\n<p>In this context, expectation centers on “the new heavens and the new earth” (65:17; 66:22). This reference to the new creation gives the broadest conceivable scope to the eschatological salvation prophesied by Isaiah. God’s work of renewal and restoration at the end parallels his work of creation in the beginning (48:12). What God will do in bringing all things to their consummation is of the same order of magnitude as what he did in calling them into existence out of nothing. At the same time, the new creation concept reveals that the end-time salvation promised to Israel has universal and cosmic proportions. The underlying hope is the ultimate entrance of the faithful from among the nations, as well as in Israel, into the bliss of the eternal, new creation order. These themes from Isaiah are taken up and developed by the NT writers, and are integral to their message.<\/p>\n<p class=\"h2\" id=\"TheNewCreationandChrist\">The New Creation and Christ<\/p>\n<p>The NT ties together creation and redemption. Several writers either parallel or in other ways relate the saving work of Christ to his activity at creation (Jn 1:3; Col 1:15-18; Heb 1:2-3; Rv 3:14). What he has done at the end, in “the fullness of time” (Gal 4:4; Eph 1:10), “in these last days” (Heb 1:2), roots in what he did in the beginning. The redemption accomplished by Christ is a work of new creation.<\/p>\n<p>This association of the new creation with Christ’s work is unmistakable when Paul designates Christ as the “last Adam” and “second man” (1 Cor 15:45-47; cf. v 22; Rom 5:14). This description has close affinities with “Son of Man,” a self-designation of Jesus. Paul’s use of the last Adam designation is obviously intended to heighten the contrast between Adam and Christ (Rom 1; 1 Cor 15). In antithesis to Adam, who through his disobedience brought into the world sin and the consequent condemnation of death, Christ by his obedience has established righteousness, resulting in justification and life.<\/p>\n<p>Paul discloses something of the full range and implications of the Adam-Christ contrast in 1 Corinthians 15:42-49. He contrasts the believer’s present bodily existence, in its weakness and mortality, with the body to be received at the resurrection. He sums up this contrast: the one body is “natural,” the other is “spiritual.” Adam and Christ exemplify these two bodies, the natural and the spiritual. At the same time, however, Adam and Christ are brought into view as whole persons. They are the representatives of others and heads over contrasting orders of life. Adam, the first man, is representative head of the natural earthly order of existence, made subject to corruption and death by his sin (Rom 5:12-19). Christ, the second and last Adam, is the representative head over the spiritual, heavenly order, characterized by life, power, and glory. Ultimately, the contrast in this passage is between two successive world orders, creation and its consummation (new creation), each beginning with an Adam.<\/p>\n<p>Two other points also bear on the new creation gospel of Paul and the other NT writers. First, the believer’s resurrection is fully dependent on the resurrection of Christ, who, as the last Adam, became life-giving Spirit in resurrection (v 45). The controlling emphasis is on the unity between the resurrection of Christ and that of believers (cf. 1 Cor 15:12-20; Col 1:18). In the NT proclamation, the resurrection of Christ is the great redemptive counterpart to creation (Rom 4:17). According to the NT, the new creation is a present reality, dating from the resurrection of Christ. Second, in stating that the last Adam became life-giving Spirit, 1 Corinthians 15:45 points to the unity that exists between the exalted Christ and the Holy Spirit in their life-giving activity. The Holy Spirit is the power of the new creation (cf. Heb 6:5). Where the Spirit is at work as the gift of the glorified Christ, the new creation is present.<\/p>\n<p>The new creation is the eschatological fulfillment promised and anticipated in the OT. As such it has already been inaugurated and realized by the work of Christ (the last Adam), particularly by his death and resurrection, and will be consummated at his return. The interval in between receives its fundamental character from the coexistence of the two creations; the new has begun, while concurrently the old continues to pass away (1 Cor 7:31). The concept of new creation closely parallels that of the kingdom of God. According to the synoptic Gospels, it is the central theme of Jesus’ proclamation. Tied to his own person and work in its coming, the kingdom is announced by him as both present (Mt 12:28; 13:11, 16-17) and future (Mt 8:11; 25:34). In terms of the two-age distinction, coined by contemporary Judaism to express its eschatological expectations and taken over by Jesus and the early church (e.g., Mt 12:32; Eph 1:21), the new creation is the longed-for “age to come.” “New creation” serves to indicate the comprehensive nature of this eschatological reality; redemption involves nothing less than the renewal of all things (Rv 21:5).<\/p>\n<p class=\"h2\" id=\"TheNewCreationandtheChurch\">The New Creation and the Church<\/p>\n<p>Salvation, according to the NT, is from beginning to end a matter of union with Christ and sharing in all the benefits resulting from his once-for-all redemptive work. Accordingly, because Christ died and was raised, anyone in Christ is already a participant in the new ceation order (2 Cor 5:15). The reference is not only personal but cosmic, as seen from the context with its correlative emphasis on the reconciliation and its scope (vv 17-19).<\/p>\n<p>In the only other NT occurrence of the expression “new creation” (Gal 6:15), the perspective is cosmic as well as individual. The new creation, in which neither circumcision nor uncircumcision matters, stands in opposition to the world, to which the believer has been crucified with Christ (Gal 6:14; cf. Col 2:20). “When anyone is united to Christ, there is a new world; the old order is gone, and a new order has already begun” (2 Cor 5:17, <span>neb<\/span>).<\/p>\n<p>Resurrection is not only a future hope for believers but a present reality; they have already been raised with Christ (Eph 2:5-6; cf. Col 2:12-13; 3:1). Consequently, believers are “created in Christ Jesus for good works” (Eph 2:10). Further, the church is the new covenant reality of “the new man,” made up of Israel and the nations (v 15). As such, its members are already being renewed inwardly (2 Cor 4:16) by the Lord-Spirit according to the glorified image of the last Adam (2 Cor 3:18; 4:4-6; cf. Rom 8:29; Eph 4:24; Col 3:10). And they will bear this same image bodily at his return (1 Cor 15:49). The deepest motive for holy living is not gratitude for the forgiveness of sin but the determination of the believer’s existence as a new creature. The ethics of the NT are new creation ethics (Rom 12:2; Col 2:20).<\/p>\n<p>The new creation is not only a present reality but a future hope. For the new creation, too, the church lives “by faith, not by sight” (2 Cor 5:7). Reminiscent of Isaiah’s expectation, believers are looking to Christ’s return for “new heavens and a new earth in which righteousness dwells” and where sin and its effects are nothing more than memories (2 Pt 3:13; Rv 21:1-4).<\/p>\n<p>This hope raises the question of the relationship between this final, eternal order and the original creation. The picture of destruction by burning (2 Pt 3:10-12) and some of the images in Revelation 21 and 22 (e.g., no sun, moon, night; cf. 6:12-14) seem to suggest an absolute disjunction. Other passages, however, interpret this as imagery. With all the radical differences before and after the resurrection, the natural and spiritual bodies (1 Cor 15:44) are not distinct from each other as bodies. This body, sown in corruption, dishonor, and weakness, will be raised up incorruptible, glorious, and powerful. And what holds true for the believer’s body also holds for creation. The anxious longing and groaning of the entire (nonpersonal) creation is not for annihilation but that it may be set free from bondage to futility and decay and may share in the glorious freedom of the children of God, which will be revealed in the redemption (resurrection) of the body (Rom 8:19-23). The new creation is not merely a return to conditions in the beginning but a renewed creation, the consummation of God’s purposes set from before the beginning and realized, despite man’s sin and its destructive effects, by the redemption in Christ, the last Adam. <em>See<\/em> Adam (Person); Creation; Eternal Life; Man, Old and New; New; New Heavens and New Earth.<\/p>","content_en":"<h3>NEW CREATION*, NEW CREATURE*<\/h3>\n<p>Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ.<\/p>\n<p>The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart from what it teaches about God as Creator. The true nature and perversity of humanity’s sin stem from the fact that they “worshiped and served created things rather than the Creator” (Rom 1:25, <span>niv<\/span>). God is Redeemer because he is Creator. By the same token, the objects of God’s saving activity are his rebellious creatures who, along with the entire created order, are cursed with futility and decay (Gn 3:17-18; Rom 8:20-21).<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The tie between creation and salvation is especially prominent in the latter part of Isaiah (Is 40–66). The prophet surveys the grandeur of the final redemption God will accomplish for Israel. Repeatedly the perspective on this promised eschatological deliverance is that God is the Creator of heaven and earth and of Israel in particular (see also the full statement of 40:12-31; e.g., 44:24; 45:18; 48:13; 51:16; 64:8).<\/p>\n<p>In this context, expectation centers on “the new heavens and the new earth” (65:17; 66:22). This reference to the new creation gives the broadest conceivable scope to the eschatological salvation prophesied by Isaiah. God’s work of renewal and restoration at the end parallels his work of creation in the beginning (48:12). What God will do in bringing all things to their consummation is of the same order of magnitude as what he did in calling them into existence out of nothing. At the same time, the new creation concept reveals that the end-time salvation promised to Israel has universal and cosmic proportions. The underlying hope is the ultimate entrance of the faithful from among the nations, as well as in Israel, into the bliss of the eternal, new creation order. These themes from Isaiah are taken up and developed by the NT writers, and are integral to their message.<\/p>\n<p class=\"h2\" id=\"TheNewCreationandChrist\">The New Creation and Christ<\/p>\n<p>The NT ties together creation and redemption. Several writers either parallel or in other ways relate the saving work of Christ to his activity at creation (Jn 1:3; Col 1:15-18; Heb 1:2-3; Rv 3:14). What he has done at the end, in “the fullness of time” (Gal 4:4; Eph 1:10), “in these last days” (Heb 1:2), roots in what he did in the beginning. The redemption accomplished by Christ is a work of new creation.<\/p>\n<p>This association of the new creation with Christ’s work is unmistakable when Paul designates Christ as the “last Adam” and “second man” (1 Cor 15:45-47; cf. v 22; Rom 5:14). This description has close affinities with “Son of Man,” a self-designation of Jesus. Paul’s use of the last Adam designation is obviously intended to heighten the contrast between Adam and Christ (Rom 1; 1 Cor 15). In antithesis to Adam, who through his disobedience brought into the world sin and the consequent condemnation of death, Christ by his obedience has established righteousness, resulting in justification and life.<\/p>\n<p>Paul discloses something of the full range and implications of the Adam-Christ contrast in 1 Corinthians 15:42-49. He contrasts the believer’s present bodily existence, in its weakness and mortality, with the body to be received at the resurrection. He sums up this contrast: the one body is “natural,” the other is “spiritual.” Adam and Christ exemplify these two bodies, the natural and the spiritual. At the same time, however, Adam and Christ are brought into view as whole persons. They are the representatives of others and heads over contrasting orders of life. Adam, the first man, is representative head of the natural earthly order of existence, made subject to corruption and death by his sin (Rom 5:12-19). Christ, the second and last Adam, is the representative head over the spiritual, heavenly order, characterized by life, power, and glory. Ultimately, the contrast in this passage is between two successive world orders, creation and its consummation (new creation), each beginning with an Adam.<\/p>\n<p>Two other points also bear on the new creation gospel of Paul and the other NT writers. First, the believer’s resurrection is fully dependent on the resurrection of Christ, who, as the last Adam, became life-giving Spirit in resurrection (v 45). The controlling emphasis is on the unity between the resurrection of Christ and that of believers (cf. 1 Cor 15:12-20; Col 1:18). In the NT proclamation, the resurrection of Christ is the great redemptive counterpart to creation (Rom 4:17). According to the NT, the new creation is a present reality, dating from the resurrection of Christ. Second, in stating that the last Adam became life-giving Spirit, 1 Corinthians 15:45 points to the unity that exists between the exalted Christ and the Holy Spirit in their life-giving activity. The Holy Spirit is the power of the new creation (cf. Heb 6:5). Where the Spirit is at work as the gift of the glorified Christ, the new creation is present.<\/p>\n<p>The new creation is the eschatological fulfillment promised and anticipated in the OT. As such it has already been inaugurated and realized by the work of Christ (the last Adam), particularly by his death and resurrection, and will be consummated at his return. The interval in between receives its fundamental character from the coexistence of the two creations; the new has begun, while concurrently the old continues to pass away (1 Cor 7:31). The concept of new creation closely parallels that of the kingdom of God. According to the synoptic Gospels, it is the central theme of Jesus’ proclamation. Tied to his own person and work in its coming, the kingdom is announced by him as both present (Mt 12:28; 13:11, 16-17) and future (Mt 8:11; 25:34). In terms of the two-age distinction, coined by contemporary Judaism to express its eschatological expectations and taken over by Jesus and the early church (e.g., Mt 12:32; Eph 1:21), the new creation is the longed-for “age to come.” “New creation” serves to indicate the comprehensive nature of this eschatological reality; redemption involves nothing less than the renewal of all things (Rv 21:5).<\/p>\n<p class=\"h2\" id=\"TheNewCreationandtheChurch\">The New Creation and the Church<\/p>\n<p>Salvation, according to the NT, is from beginning to end a matter of union with Christ and sharing in all the benefits resulting from his once-for-all redemptive work. Accordingly, because Christ died and was raised, anyone in Christ is already a participant in the new ceation order (2 Cor 5:15). The reference is not only personal but cosmic, as seen from the context with its correlative emphasis on the reconciliation and its scope (vv 17-19).<\/p>\n<p>In the only other NT occurrence of the expression “new creation” (Gal 6:15), the perspective is cosmic as well as individual. The new creation, in which neither circumcision nor uncircumcision matters, stands in opposition to the world, to which the believer has been crucified with Christ (Gal 6:14; cf. Col 2:20). “When anyone is united to Christ, there is a new world; the old order is gone, and a new order has already begun” (2 Cor 5:17, <span>neb<\/span>).<\/p>\n<p>Resurrection is not only a future hope for believers but a present reality; they have already been raised with Christ (Eph 2:5-6; cf. Col 2:12-13; 3:1). Consequently, believers are “created in Christ Jesus for good works” (Eph 2:10). Further, the church is the new covenant reality of “the new man,” made up of Israel and the nations (v 15). As such, its members are already being renewed inwardly (2 Cor 4:16) by the Lord-Spirit according to the glorified image of the last Adam (2 Cor 3:18; 4:4-6; cf. Rom 8:29; Eph 4:24; Col 3:10). And they will bear this same image bodily at his return (1 Cor 15:49). The deepest motive for holy living is not gratitude for the forgiveness of sin but the determination of the believer’s existence as a new creature. The ethics of the NT are new creation ethics (Rom 12:2; Col 2:20).<\/p>\n<p>The new creation is not only a present reality but a future hope. For the new creation, too, the church lives “by faith, not by sight” (2 Cor 5:7). Reminiscent of Isaiah’s expectation, believers are looking to Christ’s return for “new heavens and a new earth in which righteousness dwells” and where sin and its effects are nothing more than memories (2 Pt 3:13; Rv 21:1-4).<\/p>\n<p>This hope raises the question of the relationship between this final, eternal order and the original creation. The picture of destruction by burning (2 Pt 3:10-12) and some of the images in Revelation 21 and 22 (e.g., no sun, moon, night; cf. 6:12-14) seem to suggest an absolute disjunction. Other passages, however, interpret this as imagery. With all the radical differences before and after the resurrection, the natural and spiritual bodies (1 Cor 15:44) are not distinct from each other as bodies. This body, sown in corruption, dishonor, and weakness, will be raised up incorruptible, glorious, and powerful. And what holds true for the believer’s body also holds for creation. The anxious longing and groaning of the entire (nonpersonal) creation is not for annihilation but that it may be set free from bondage to futility and decay and may share in the glorious freedom of the children of God, which will be revealed in the redemption (resurrection) of the body (Rom 8:19-23). The new creation is not merely a return to conditions in the beginning but a renewed creation, the consummation of God’s purposes set from before the beginning and realized, despite man’s sin and its destructive effects, by the redemption in Christ, the last Adam. <em>See<\/em> Adam (Person); Creation; Eternal Life; Man, Old and New; New; New Heavens and New Earth.<\/p>","summary_ro":"NEW CREATION*, NEW CREATURE* Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ. The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart fr...","summary_en":"NEW CREATION*, NEW CREATURE* Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ. The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart fr...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":41766,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Cyrus II","title_en":"Cyrus II","content_ro":"<h3>Cyrus II<\/h3>\n<p>Cyrus II, king of Persia (559–530 <span>BC<\/span>), founded the great Persian Empire. His father was king of Persia, a small nation that was subject to Media, and his mother was the daughter of the king of the Medes. Cyrus conquered the Medes in 549 <span>BC<\/span> and combined the two nations into one. He conquered Lydia in Asia Minor in 547 <span>BC<\/span>, then turned to the east and brought Parthia and part of India into the Persian Empire. Finally, on October 29, 539 <span>BC<\/span>, Cyrus conquered the city of Babylon and brought Babylonia into his empire (see Dan 5:30-31).<\/p>\n<p>After conquering Babylon, Cyrus issued a decree that allowed the Jewish people to return home and rebuild the Temple in Jerusalem. The part of this decree dealing with the Jews has been recorded in 2 Chronicles 36:22-23 and Ezra 1:1-4. This practice is confirmed by the Cyrus Cylinder, a barrel that was discovered at Babylon in 1879–82, which describes Cyrus’s policy regarding conquered peoples.<\/p>\n<p>Isaiah named Cyrus as Judah’s future deliverer (Isa 44:28–45:13) and even called him the Lord’s anointed (Isa 45:1, Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh,<\/span> “messiah”). Israel regarded Cyrus as called and empowered by God to free them. Cyrus was not <em>the<\/em> Messiah, but what he did served as an example of what the Messiah, Jesus Christ, would later do in setting God’s people free from servitude.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 36:22-23; Ezra 1:1-11; 3:7; 4:1-5; 5:6-17; 6:14-15; Isa 44:28–45:13; 48:14-16; Dan 6:28; 10:1<\/p>","content_en":"<h3>Cyrus II<\/h3>\n<p>Cyrus II, king of Persia (559–530 <span>BC<\/span>), founded the great Persian Empire. His father was king of Persia, a small nation that was subject to Media, and his mother was the daughter of the king of the Medes. Cyrus conquered the Medes in 549 <span>BC<\/span> and combined the two nations into one. He conquered Lydia in Asia Minor in 547 <span>BC<\/span>, then turned to the east and brought Parthia and part of India into the Persian Empire. Finally, on October 29, 539 <span>BC<\/span>, Cyrus conquered the city of Babylon and brought Babylonia into his empire (see Dan 5:30-31).<\/p>\n<p>After conquering Babylon, Cyrus issued a decree that allowed the Jewish people to return home and rebuild the Temple in Jerusalem. The part of this decree dealing with the Jews has been recorded in 2 Chronicles 36:22-23 and Ezra 1:1-4. This practice is confirmed by the Cyrus Cylinder, a barrel that was discovered at Babylon in 1879–82, which describes Cyrus’s policy regarding conquered peoples.<\/p>\n<p>Isaiah named Cyrus as Judah’s future deliverer (Isa 44:28–45:13) and even called him the Lord’s anointed (Isa 45:1, Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh,<\/span> “messiah”). Israel regarded Cyrus as called and empowered by God to free them. Cyrus was not <em>the<\/em> Messiah, but what he did served as an example of what the Messiah, Jesus Christ, would later do in setting God’s people free from servitude.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 36:22-23; Ezra 1:1-11; 3:7; 4:1-5; 5:6-17; 6:14-15; Isa 44:28–45:13; 48:14-16; Dan 6:28; 10:1<\/p>","summary_ro":"Cyrus II Cyrus II, king of Persia (559–530 BC), founded the great Persian Empire. His father was king of Persia, a small nation that was subject to Media, and his mother was the daughter of the king of the Medes. Cyrus conquered the Medes in 549 BC and combined the two nations into one. He conquered Lydia in Asia Minor in 547 BC, then turned to the east and brought Parthia and part of India into the Persian Empire. Finally, on October 29, 539 BC, Cyrus conquered the city of Babylon and brough...","summary_en":"Cyrus II Cyrus II, king of Persia (559–530 BC), founded the great Persian Empire. His father was king of Persia, a small nation that was subject to Media, and his mother was the daughter of the king of the Medes. Cyrus conquered the Medes in 549 BC and combined the two nations into one. He conquered Lydia in Asia Minor in 547 BC, then turned to the east and brought Parthia and part of India into the Persian Empire. Finally, on October 29, 539 BC, Cyrus conquered the city of Babylon and brough...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69392,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Cyrus II","title_en":"Cyrus II","content_ro":"<h3>Cyrus II<\/h3>\n<p>Cyrus II, king of Persia (559–530 <span>BC<\/span>), founded the great Persian Empire. His father was king of Persia, a small nation that was subject to Media, and his mother was the daughter of the king of the Medes. Cyrus conquered the Medes in 549 <span>BC<\/span> and combined the two nations into one. He conquered Lydia in Asia Minor in 547 <span>BC<\/span>, then turned to the east and brought Parthia and part of India into the Persian Empire. Finally, on October 29, 539 <span>BC<\/span>, Cyrus conquered the city of Babylon and brought Babylonia into his empire (see Dan 5:30-31).<\/p>\n<p>After conquering Babylon, Cyrus issued a decree that allowed the Jewish people to return home and rebuild the Temple in Jerusalem. The part of this decree dealing with the Jews has been recorded in 2 Chronicles 36:22-23 and Ezra 1:1-4. This practice is confirmed by the Cyrus Cylinder, a barrel that was discovered at Babylon in 1879–82, which describes Cyrus’s policy regarding conquered peoples.<\/p>\n<p>Isaiah named Cyrus as Judah’s future deliverer (Isa 44:28–45:13) and even called him the Lord’s anointed (Isa 45:1, Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh,<\/span> “messiah”). Israel regarded Cyrus as called and empowered by God to free them. Cyrus was not <em>the<\/em> Messiah, but what he did served as an example of what the Messiah, Jesus Christ, would later do in setting God’s people free from servitude.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 36:22-23; Ezra 1:1-11; 3:7; 4:1-5; 5:6-17; 6:14-15; Isa 44:28–45:13; 48:14-16; Dan 6:28; 10:1<\/p>","content_en":"<h3>Cyrus II<\/h3>\n<p>Cyrus II, king of Persia (559–530 <span>BC<\/span>), founded the great Persian Empire. His father was king of Persia, a small nation that was subject to Media, and his mother was the daughter of the king of the Medes. Cyrus conquered the Medes in 549 <span>BC<\/span> and combined the two nations into one. He conquered Lydia in Asia Minor in 547 <span>BC<\/span>, then turned to the east and brought Parthia and part of India into the Persian Empire. Finally, on October 29, 539 <span>BC<\/span>, Cyrus conquered the city of Babylon and brought Babylonia into his empire (see Dan 5:30-31).<\/p>\n<p>After conquering Babylon, Cyrus issued a decree that allowed the Jewish people to return home and rebuild the Temple in Jerusalem. The part of this decree dealing with the Jews has been recorded in 2 Chronicles 36:22-23 and Ezra 1:1-4. This practice is confirmed by the Cyrus Cylinder, a barrel that was discovered at Babylon in 1879–82, which describes Cyrus’s policy regarding conquered peoples.<\/p>\n<p>Isaiah named Cyrus as Judah’s future deliverer (Isa 44:28–45:13) and even called him the Lord’s anointed (Isa 45:1, Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh,<\/span> “messiah”). Israel regarded Cyrus as called and empowered by God to free them. Cyrus was not <em>the<\/em> Messiah, but what he did served as an example of what the Messiah, Jesus Christ, would later do in setting God’s people free from servitude.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 36:22-23; Ezra 1:1-11; 3:7; 4:1-5; 5:6-17; 6:14-15; Isa 44:28–45:13; 48:14-16; Dan 6:28; 10:1<\/p>","summary_ro":"Cyrus II Cyrus II, king of Persia (559–530 BC), founded the great Persian Empire. His father was king of Persia, a small nation that was subject to Media, and his mother was the daughter of the king of the Medes. Cyrus conquered the Medes in 549 BC and combined the two nations into one. He conquered Lydia in Asia Minor in 547 BC, then turned to the east and brought Parthia and part of India into the Persian Empire. Finally, on October 29, 539 BC, Cyrus conquered the city of Babylon and brough...","summary_en":"Cyrus II Cyrus II, king of Persia (559–530 BC), founded the great Persian Empire. His father was king of Persia, a small nation that was subject to Media, and his mother was the daughter of the king of the Medes. Cyrus conquered the Medes in 549 BC and combined the two nations into one. He conquered Lydia in Asia Minor in 547 BC, then turned to the east and brought Parthia and part of India into the Persian Empire. Finally, on October 29, 539 BC, Cyrus conquered the city of Babylon and brough...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97018,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Cyrus II","title_en":"Cyrus II","content_ro":"<h3>Cyrus II<\/h3>\n<p>Cyrus II, king of Persia (559–530 <span>BC<\/span>), founded the great Persian Empire. His father was king of Persia, a small nation that was subject to Media, and his mother was the daughter of the king of the Medes. Cyrus conquered the Medes in 549 <span>BC<\/span> and combined the two nations into one. He conquered Lydia in Asia Minor in 547 <span>BC<\/span>, then turned to the east and brought Parthia and part of India into the Persian Empire. Finally, on October 29, 539 <span>BC<\/span>, Cyrus conquered the city of Babylon and brought Babylonia into his empire (see Dan 5:30-31).<\/p>\n<p>After conquering Babylon, Cyrus issued a decree that allowed the Jewish people to return home and rebuild the Temple in Jerusalem. The part of this decree dealing with the Jews has been recorded in 2 Chronicles 36:22-23 and Ezra 1:1-4. This practice is confirmed by the Cyrus Cylinder, a barrel that was discovered at Babylon in 1879–82, which describes Cyrus’s policy regarding conquered peoples.<\/p>\n<p>Isaiah named Cyrus as Judah’s future deliverer (Isa 44:28–45:13) and even called him the Lord’s anointed (Isa 45:1, Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh,<\/span> “messiah”). Israel regarded Cyrus as called and empowered by God to free them. Cyrus was not <em>the<\/em> Messiah, but what he did served as an example of what the Messiah, Jesus Christ, would later do in setting God’s people free from servitude.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 36:22-23; Ezra 1:1-11; 3:7; 4:1-5; 5:6-17; 6:14-15; Isa 44:28–45:13; 48:14-16; Dan 6:28; 10:1<\/p>","content_en":"<h3>Cyrus II<\/h3>\n<p>Cyrus II, king of Persia (559–530 <span>BC<\/span>), founded the great Persian Empire. His father was king of Persia, a small nation that was subject to Media, and his mother was the daughter of the king of the Medes. Cyrus conquered the Medes in 549 <span>BC<\/span> and combined the two nations into one. He conquered Lydia in Asia Minor in 547 <span>BC<\/span>, then turned to the east and brought Parthia and part of India into the Persian Empire. Finally, on October 29, 539 <span>BC<\/span>, Cyrus conquered the city of Babylon and brought Babylonia into his empire (see Dan 5:30-31).<\/p>\n<p>After conquering Babylon, Cyrus issued a decree that allowed the Jewish people to return home and rebuild the Temple in Jerusalem. The part of this decree dealing with the Jews has been recorded in 2 Chronicles 36:22-23 and Ezra 1:1-4. This practice is confirmed by the Cyrus Cylinder, a barrel that was discovered at Babylon in 1879–82, which describes Cyrus’s policy regarding conquered peoples.<\/p>\n<p>Isaiah named Cyrus as Judah’s future deliverer (Isa 44:28–45:13) and even called him the Lord’s anointed (Isa 45:1, Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh,<\/span> “messiah”). Israel regarded Cyrus as called and empowered by God to free them. Cyrus was not <em>the<\/em> Messiah, but what he did served as an example of what the Messiah, Jesus Christ, would later do in setting God’s people free from servitude.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 36:22-23; Ezra 1:1-11; 3:7; 4:1-5; 5:6-17; 6:14-15; Isa 44:28–45:13; 48:14-16; Dan 6:28; 10:1<\/p>","summary_ro":"Cyrus II Cyrus II, king of Persia (559–530 BC), founded the great Persian Empire. His father was king of Persia, a small nation that was subject to Media, and his mother was the daughter of the king of the Medes. Cyrus conquered the Medes in 549 BC and combined the two nations into one. He conquered Lydia in Asia Minor in 547 BC, then turned to the east and brought Parthia and part of India into the Persian Empire. Finally, on October 29, 539 BC, Cyrus conquered the city of Babylon and brough...","summary_en":"Cyrus II Cyrus II, king of Persia (559–530 BC), founded the great Persian Empire. His father was king of Persia, a small nation that was subject to Media, and his mother was the daughter of the king of the Medes. Cyrus conquered the Medes in 549 BC and combined the two nations into one. He conquered Lydia in Asia Minor in 547 BC, then turned to the east and brought Parthia and part of India into the Persian Empire. Finally, on October 29, 539 BC, Cyrus conquered the city of Babylon and brough...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124644,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Cyrus II","title_en":"Cyrus II","content_ro":"<h3>Cyrus II<\/h3>\n<p>Cyrus II, king of Persia (559–530 <span>BC<\/span>), founded the great Persian Empire. His father was king of Persia, a small nation that was subject to Media, and his mother was the daughter of the king of the Medes. Cyrus conquered the Medes in 549 <span>BC<\/span> and combined the two nations into one. He conquered Lydia in Asia Minor in 547 <span>BC<\/span>, then turned to the east and brought Parthia and part of India into the Persian Empire. Finally, on October 29, 539 <span>BC<\/span>, Cyrus conquered the city of Babylon and brought Babylonia into his empire (see Dan 5:30-31).<\/p>\n<p>After conquering Babylon, Cyrus issued a decree that allowed the Jewish people to return home and rebuild the Temple in Jerusalem. The part of this decree dealing with the Jews has been recorded in 2 Chronicles 36:22-23 and Ezra 1:1-4. This practice is confirmed by the Cyrus Cylinder, a barrel that was discovered at Babylon in 1879–82, which describes Cyrus’s policy regarding conquered peoples.<\/p>\n<p>Isaiah named Cyrus as Judah’s future deliverer (Isa 44:28–45:13) and even called him the Lord’s anointed (Isa 45:1, Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh,<\/span> “messiah”). Israel regarded Cyrus as called and empowered by God to free them. Cyrus was not <em>the<\/em> Messiah, but what he did served as an example of what the Messiah, Jesus Christ, would later do in setting God’s people free from servitude.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 36:22-23; Ezra 1:1-11; 3:7; 4:1-5; 5:6-17; 6:14-15; Isa 44:28–45:13; 48:14-16; Dan 6:28; 10:1<\/p>","content_en":"<h3>Cyrus II<\/h3>\n<p>Cyrus II, king of Persia (559–530 <span>BC<\/span>), founded the great Persian Empire. His father was king of Persia, a small nation that was subject to Media, and his mother was the daughter of the king of the Medes. Cyrus conquered the Medes in 549 <span>BC<\/span> and combined the two nations into one. He conquered Lydia in Asia Minor in 547 <span>BC<\/span>, then turned to the east and brought Parthia and part of India into the Persian Empire. Finally, on October 29, 539 <span>BC<\/span>, Cyrus conquered the city of Babylon and brought Babylonia into his empire (see Dan 5:30-31).<\/p>\n<p>After conquering Babylon, Cyrus issued a decree that allowed the Jewish people to return home and rebuild the Temple in Jerusalem. The part of this decree dealing with the Jews has been recorded in 2 Chronicles 36:22-23 and Ezra 1:1-4. This practice is confirmed by the Cyrus Cylinder, a barrel that was discovered at Babylon in 1879–82, which describes Cyrus’s policy regarding conquered peoples.<\/p>\n<p>Isaiah named Cyrus as Judah’s future deliverer (Isa 44:28–45:13) and even called him the Lord’s anointed (Isa 45:1, Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh,<\/span> “messiah”). Israel regarded Cyrus as called and empowered by God to free them. Cyrus was not <em>the<\/em> Messiah, but what he did served as an example of what the Messiah, Jesus Christ, would later do in setting God’s people free from servitude.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 36:22-23; Ezra 1:1-11; 3:7; 4:1-5; 5:6-17; 6:14-15; Isa 44:28–45:13; 48:14-16; Dan 6:28; 10:1<\/p>","summary_ro":"Cyrus II Cyrus II, king of Persia (559–530 BC), founded the great Persian Empire. His father was king of Persia, a small nation that was subject to Media, and his mother was the daughter of the king of the Medes. Cyrus conquered the Medes in 549 BC and combined the two nations into one. He conquered Lydia in Asia Minor in 547 BC, then turned to the east and brought Parthia and part of India into the Persian Empire. Finally, on October 29, 539 BC, Cyrus conquered the city of Babylon and brough...","summary_en":"Cyrus II Cyrus II, king of Persia (559–530 BC), founded the great Persian Empire. His father was king of Persia, a small nation that was subject to Media, and his mother was the daughter of the king of the Medes. Cyrus conquered the Medes in 549 BC and combined the two nations into one. He conquered Lydia in Asia Minor in 547 BC, then turned to the east and brought Parthia and part of India into the Persian Empire. Finally, on October 29, 539 BC, Cyrus conquered the city of Babylon and brough...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51734,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:14","title_en":"Study Note: Isaia 48:14","content_ro":"<p><strong>48:14<\/strong> <em>chosen Cyrus<\/em> (literally <em>him<\/em>) <em>as his ally:<\/em> See 44:28; 45:1-2.<\/p>","content_en":"<p><strong>48:14<\/strong> <em>chosen Cyrus<\/em> (literally <em>him<\/em>) <em>as his ally:<\/em> See 44:28; 45:1-2.<\/p>","summary_ro":"48:14 chosen Cyrus (literally him) as his ally: See 44:28; 45:1-2.","summary_en":"48:14 chosen Cyrus (literally him) as his ally: See 44:28; 45:1-2.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79360,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:14","title_en":"Study Note: Isaia 48:14","content_ro":"<p><strong>48:14<\/strong> <em>chosen Cyrus<\/em> (literally <em>him<\/em>) <em>as his ally:<\/em> See 44:28; 45:1-2.<\/p>","content_en":"<p><strong>48:14<\/strong> <em>chosen Cyrus<\/em> (literally <em>him<\/em>) <em>as his ally:<\/em> See 44:28; 45:1-2.<\/p>","summary_ro":"48:14 chosen Cyrus (literally him) as his ally: See 44:28; 45:1-2.","summary_en":"48:14 chosen Cyrus (literally him) as his ally: See 44:28; 45:1-2.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106986,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:14","title_en":"Study Note: Isaia 48:14","content_ro":"<p><strong>48:14<\/strong> <em>chosen Cyrus<\/em> (literally <em>him<\/em>) <em>as his ally:<\/em> See 44:28; 45:1-2.<\/p>","content_en":"<p><strong>48:14<\/strong> <em>chosen Cyrus<\/em> (literally <em>him<\/em>) <em>as his ally:<\/em> See 44:28; 45:1-2.<\/p>","summary_ro":"48:14 chosen Cyrus (literally him) as his ally: See 44:28; 45:1-2.","summary_en":"48:14 chosen Cyrus (literally him) as his ally: See 44:28; 45:1-2.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134612,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:14","title_en":"Study Note: Isaia 48:14","content_ro":"<p><strong>48:14<\/strong> <em>chosen Cyrus<\/em> (literally <em>him<\/em>) <em>as his ally:<\/em> See 44:28; 45:1-2.<\/p>","content_en":"<p><strong>48:14<\/strong> <em>chosen Cyrus<\/em> (literally <em>him<\/em>) <em>as his ally:<\/em> See 44:28; 45:1-2.<\/p>","summary_ro":"48:14 chosen Cyrus (literally him) as his ally: See 44:28; 45:1-2.","summary_en":"48:14 chosen Cyrus (literally him) as his ally: See 44:28; 45:1-2.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":51735,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:15","title_en":"Study Note: Isaia 48:15","content_ro":"<p><strong>48:15<\/strong> <em>I will send him<\/em> and <em>will help him succeed:<\/em> Cyrus would humiliate Babylon and liberate Israel (45:1-4).<\/p>","content_en":"<p><strong>48:15<\/strong> <em>I will send him<\/em> and <em>will help him succeed:<\/em> Cyrus would humiliate Babylon and liberate Israel (45:1-4).<\/p>","summary_ro":"48:15 I will send him and will help him succeed: Cyrus would humiliate Babylon and liberate Israel (45:1-4).","summary_en":"48:15 I will send him and will help him succeed: Cyrus would humiliate Babylon and liberate Israel (45:1-4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79361,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:15","title_en":"Study Note: Isaia 48:15","content_ro":"<p><strong>48:15<\/strong> <em>I will send him<\/em> and <em>will help him succeed:<\/em> Cyrus would humiliate Babylon and liberate Israel (45:1-4).<\/p>","content_en":"<p><strong>48:15<\/strong> <em>I will send him<\/em> and <em>will help him succeed:<\/em> Cyrus would humiliate Babylon and liberate Israel (45:1-4).<\/p>","summary_ro":"48:15 I will send him and will help him succeed: Cyrus would humiliate Babylon and liberate Israel (45:1-4).","summary_en":"48:15 I will send him and will help him succeed: Cyrus would humiliate Babylon and liberate Israel (45:1-4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106987,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:15","title_en":"Study Note: Isaia 48:15","content_ro":"<p><strong>48:15<\/strong> <em>I will send him<\/em> and <em>will help him succeed:<\/em> Cyrus would humiliate Babylon and liberate Israel (45:1-4).<\/p>","content_en":"<p><strong>48:15<\/strong> <em>I will send him<\/em> and <em>will help him succeed:<\/em> Cyrus would humiliate Babylon and liberate Israel (45:1-4).<\/p>","summary_ro":"48:15 I will send him and will help him succeed: Cyrus would humiliate Babylon and liberate Israel (45:1-4).","summary_en":"48:15 I will send him and will help him succeed: Cyrus would humiliate Babylon and liberate Israel (45:1-4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134613,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:15","title_en":"Study Note: Isaia 48:15","content_ro":"<p><strong>48:15<\/strong> <em>I will send him<\/em> and <em>will help him succeed:<\/em> Cyrus would humiliate Babylon and liberate Israel (45:1-4).<\/p>","content_en":"<p><strong>48:15<\/strong> <em>I will send him<\/em> and <em>will help him succeed:<\/em> Cyrus would humiliate Babylon and liberate Israel (45:1-4).<\/p>","summary_ro":"48:15 I will send him and will help him succeed: Cyrus would humiliate Babylon and liberate Israel (45:1-4).","summary_en":"48:15 I will send him and will help him succeed: Cyrus would humiliate Babylon and liberate Israel (45:1-4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":31509,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prophecy","title_en":"Prophecy","content_ro":"<h3>PROPHECY<\/h3>\n<p>Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration.<\/p>\n<p>Preview<\/p>\n<p>• Prophecy in the Old Testament<\/p>\n<p>• Types of Old Testament Prophets<\/p>\n<p>• The Message of the Prophets<\/p>\n<p>• Prophecy in the New Testament<\/p>\n<p>• The Role of the Christian Prophet<\/p>\n<p class=\"h2\" id=\"ProphecyintheOldTestament\">Prophecy in the Old Testament<\/p>\n<p>One of the clearest and most significant statements on the nature of prophetic inspiration in the OT is found in Numbers 12:6-8: “The <span>Lord<\/span> said to them, ‘Now listen to me! Even with prophets, I the <span>Lord<\/span> communicate by visions and dreams. But that is not how I communicate with my servant Moses. He is entrusted with my entire house. I speak to him face to face, directly and not in riddles! He sees the <span>Lord<\/span> as he is’ ” (<span>nlt<\/span>). Several important insights into the nature of prophetic inspiration are found in this passage: (1) The prophetic gift of Moses was unique in that he alone received revelations directly from God. (2) Ordinarily, prophetic revelation was received through the medium of a dream or a vision. (3) The meaning of prophetic revelation is not always completely clear; prophecy is sometimes ambiguous.<\/p>\n<p>Further insight into the nature of prophetic revelation is found in Deuteronomy 18:18: “I [God] will raise up for them a prophet like you [Moses] from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him” (<span>rsv<\/span>). While this passage is of interest because Jesus was identified as “the prophet like Moses” who came in fulfillment of this prediction (Acts 3:22; 7:37), the more immediate historical reference is to the succession of prophets that guided Israel from Joshua to Malachi. The phrase “I will put my words in his mouth” refers to the process of divine inspiration and is reminiscent of the common OT prophetic formula “the word of the Lord came to [such and such a prophet]” (for examples, see 1 Sm 15:10; 2 Sm 24:11; 1 Kgs 19:9; Jon 1:1; Hg 1:1; 2:1, 20; Zec 7:1, 8; 8:1). A true prophet is one who speaks (or repeats) all that God has told him.<\/p>\n<h5>Modes of Prophetic Inspiration<\/h5>\n<p>Dreams were a commonly recognized mode of inspiration throughout the ancient world, though they were more highly regarded in Greece than in ancient Israel. Revelatory dreams in the Bible fall into two major categories: (1) dreams whose meaning is self-evident, and (2) symbolic dreams that usually require the expertise of an interpreter of dreams. Both types normally involve both visual and auditory elements. In those dreams whose meaning is self-evident, normally a supernatural being (God or an angel) appears to the dreamer and speaks to him or her in a straightforward manner.<\/p>\n<p>More frequently, revelatory dreams have symbolic elements that require interpretation. The two great dream interpreters of the OT are Joseph and Daniel; the latter is clearly a prophet. The two symbolic dreams that Joseph himself dreamed (Gn 37:5-11) had sufficiently self-evident meaning so that his brothers and father were able to interpret them immediately. More complex were the dreams of the butler and baker (40:1-19) and of Pharaoh (41:1-36), which Joseph was able to interpret with the help of God. Similarly, Daniel was enabled to interpret the dreams of Nebuchadnezzar (Dn 2:25-45; 4:4-27). The skill in interpreting such dreams was attributed by both Joseph and Daniel to God (Gn 40:8; 41:16, 25; Dn 2:27-30; cf. 4:9). While dreams are used almost interchangeably with visions in referring to modes of prophetic inspiration (Jl 2:28), dreams do not occupy a significant part in the prophetic revelations of any of the OT prophets, with the exception of Daniel.<\/p>\n<p>One of the most characteristic modes of prophetic inspiration was the vision (Nm 12:6; 24:4, 16; Hos 12:10). The revelatory visions experienced by the prophets were not limited to visual phenomena alone but also included the auditory dimension as well. In Isaiah 1:1, the author describes his entire prophetic book as a “vision”: “These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah—all kings of Judah” (<span>nlt<\/span>). Yet in the very next verse, Isaiah says, “Hear, O heavens! Listen, O earth! This is what the <span>Lord<\/span> says.” Again, in Amos 1:1, “The <em>words<\/em> of Amos, who was among the shepherds of Tekoa, which he <em>saw<\/em> concerning Israel” (<span>rsv<\/span>, emphasis added).<\/p>\n<h5>Manifestations of Prophetic Inspiration<\/h5>\n<p>All prophecy, whether biblical or not, presupposes that the prophet either possessed or was possessed by a personal supernatural power. The external behavioral manifestations of this possession can exhibit great variety.<\/p>\n<p>The prophetic phenomenon generally designated “ecstatic” prophecy appears to have existed in Canaan prior to the arrival of the Hebrew tribes in the 13th century <span>BC<\/span>. The first reference to ecstatic prophecy in Israel occurs in 1 Samuel 10:5-13 (11th century <span>BC<\/span>), and it persisted at least till the sixth century <span>BC<\/span> (Jer 29:26).<\/p>\n<p>The ecstatic prophet achieves a trancelike state by self-induced means. The most common devices used to achieve a state of ecstasy were musical instruments, such as the harp, tambourine, flute, and lyre (1 Sm 10:5). Among the prophets of Baal, self-flagellation was another means of inducing ecstasy (1 Kgs 18:28-29).<\/p>\n<p>This kind of prophetic ecstasy was usually practiced by groups of prophets (1 Sm 10:5), and such ecstasy was contagious. When Saul met a band of such prophets, the Spirit of God came upon him and he, too, began to prophesy (vv 10-13), a phenomenon that occurred repeatedly to various messengers sent by Saul on a later occasion (19:20-22). At that time Saul again prophesied, and his ecstatic behavior is described in 1 Samuel 19:24. When Elisha was asked to prophesy for King Jehoram of Israel, he first requested a minstrel. When the minstrel played, the power of the Lord came upon him (2 Kgs 3:15).<\/p>\n<p class=\"h2\" id=\"TypesofOldTestamentProphets\">Types of Old Testament Prophets<\/p>\n<p>There are two basic types of prophetic commission in the OT. One type is that of a narrative call by God to a particular individual whose objections to the call are gradually overcome in a dialogue between himself and God. The classic example of this type of prophetic commission is found in Jeremiah 1:4-8:<\/p>\n<p>The <span>Lord<\/span> gave me a message. He said, “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my spokesman to the world.”<\/p>\n<blockquote><p>“O Sovereign <span>Lord<\/span>,” I said, “I can’t speak for you! I’m too young!”<\/p><\/blockquote>\n<blockquote><p>“Don’t say that,” the <span>Lord<\/span> replied, “for you must go wherever I send you and say whatever I tell you. And don’t be afraid of the people, for I will be with you and take care of you. I, the <span>Lord<\/span>, have spoken!” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Similar prophetic commissions including such dialogues are associated with the calls of Moses (Ex 3:1–4:17) and Gideon (Jgs 6:11-17).<\/p>\n<p>The second major form of prophetic commission is the “throne vision.” An outstanding example is Isaiah 6:1-8:<\/p>\n<p>In the year King Uzziah died, I saw the Lord. He was sitting on a lofty throne, and the train of his robe filled the Temple. . . .<\/p>\n<blockquote><p>Then I said, “My destruction is sealed, for I am a sinful man and a member of a sinful race. Yet I have seen the King, the <span>Lord<\/span> Almighty!”<\/p><\/blockquote>\n<blockquote><p>Then one of the seraphim flew over to the altar, and he picked up a burning coal with a pair of tongs. He touched my lips with it and said, “See, this coal has touched your lips. Now your guilt is removed, and your sins are forgiven.”<\/p><\/blockquote>\n<blockquote><p>Then I heard the Lord asking, “Whom should I send as a messenger to my people? Who will go for us?”<\/p><\/blockquote>\n<blockquote><p>And I said, “Lord, I’ll go! Send me.” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Here we have an account of the visionary presence of a prophet in the heavenly council; in this case, however, the prophet participates in the deliberations and thereby receives a prophetic commission. Though few prophets have left accounts of their divine commissions, most of them appear to have been conscious of having been “sent” by God (Is 48:16; Hos 8:1; Am 7:14-15). According to Jeremiah, false prophets did not receive such divine commissions (Jer 23:21, 32; 28:15).<\/p>\n<p class=\"h2\" id=\"TheMessageoftheProphets\">The Message of the Prophets<\/p>\n<h5>The Form of the Message<\/h5>\n<p>The most common introductory formula for prophetic oracles in the OT is the phrase “Thus says the Lord,” which occurs hundreds of times in prophetic contexts. This formula clearly implies that the pronouncement so introduced is not the word of the prophet who utters the oracle but of the God of Israel who delivered his word to his prophet. The use of this formula also reiterates the prophet’s sense of divine commission. In oracles introduced in this manner, God speaks in the first person. In fact, virtually all Israelite prophetic utterance is formulated as the direct speech of the God of Israel.<\/p>\n<p>The prophets used many literary forms in which to express their oracles. Two of the more widely used forms of prophetic speech are the judgment speech and the oracle of salvation. The judgment speech is composed of at least two central elements: the speech of rebuke or invective, and the pronouncement of judgment (see 2 Kgs 1:3-4). The second common prophetic speech form is the oracle of salvation (see Is 41:8-13). Other fixed forms of prophetic speech include the prophecy of salvation (43:14-21), the proclamation of salvation (41:17-20; 42:14-17; 43:16-21; 49:7-12), and the woe oracle (Is 5:8-10; 10:1-4; Am 5:18-24; 6:1-7; Mi 2:1-5).<\/p>\n<h5>The Content of the Message<\/h5>\n<p>The common adage that OT prophets were not “foretellers” but “forthtellers” is not strictly correct. All of the prophets predict the future. Such prediction, however, is based not on human curiosity of what the future will hold but rather is rooted in the future consequences of past or present violations of the covenant, or on a future act of deliverance that will provide hope for a discouraged people. Most of the prophetic speeches that have been preserved in the OT were originally delivered as public proclamations or sermons. Most of these prophetic proclamations were evoked by the iniquity and apostasy of Israel. Hosea and Jeremiah condemned Israel because she had broken the covenant (Jer 11:2-3; Hos 8:1).<\/p>\n<p>The prophets are frequently associated with social justice and social reform, and these elements were unquestionably an important dimension of their message. Amos denounced the rich who afflicted the poor (Am 2:6-8; 4:1; 5:11; 8:4-6). He railed against sexual immorality (2:6-8) and against those who take bribes (5:12). Hosea provided a list of prevalent vices, including lying, killing, stealing, adultery, and idolatry (Hos 4:2). Idolatry was a particular target for his denunciations (8:5; 11:2). The background for such heated denunciations of Israel’s behavior is God’s unquenchable love for Israel (Is 43:4; Jer 31:3; Hos 3:1; 11:1-4; 14:4; Mal 1:2), which is inseparable from his election of Israel (Is 43:1; Jer 33:24; Ez 20:5; Hos 3).<\/p>\n<p>The prophets were concerned not only with the transgressions of Israel and the historical judgment that would inevitably follow but also with the achievement of a final future time of bliss. The message of many of the prophets is thoroughly eschatological (i.e., pertaining to the end times). One such eschatological concept is that of the Day of the Lord. The concept of the Day of the Lord first appears in Amos, where the emphasis lies on the disaster that will befall Israel on that day. Amos’s emphasis on disaster notwithstanding, the Day of the Lord is a conception that had both salvific as well as judgmental overtones for Israel. While the disaster that will occur in the Day of the Lord can be viewed in terms of a literal historical fulfillment in the tragic events of 722 <span>BC<\/span> (the fall of Samaria) and 586 <span>BC<\/span> (the fall of Judah), there are nevertheless features of these predictions that transcend historical fulfillment and reach toward eschatological fulfillment.<\/p>\n<p>Since the Israelite conception of “salvation” was largely temporal in its dimensions, it included such blessings as length of life, fruitfulness of the womb and field, peace and victory over one’s enemies, the abundance of water, and so on. In harmony with this conception of salvation, the future age is conceived in precisely those terms, as in Amos 9:13-15.<\/p>\n<p>The prophets pictured a time when David himself, or someone very much like him, would return and inaugurate a golden era reminiscent of the great Davidic and Solomonic period. The covenant of God with David was not a conditional covenant but rather one that was absolutely inviolable (2 Sm 7:4-17; Ps 89; Jer 33:19-22), and it was with this knowledge that the prophets could look forward confidently to a restoration of David’s throne (Jer 17:24-26; 23:5-6; 33:14-15).<\/p>\n\n<p class=\"h2\" id=\"ProphecyintheNewTestament\">Prophecy in the New Testament<\/p>\n<p>In contrast to the few self-proclaimed prophets of the intertestamental period, early Christianity began with a flurry of prophetic activity that lasted well into the second century <span>AD<\/span>. Jesus, his disciples and followers, and the early Christians were convinced that the times in which they lived were times in which OT prophecy was being fulfilled (Mk 1:14-15; Acts 2:16-21; Rom 16:25-27; 1 Cor 10:11). Yet this era was not only one of fulfillment but also one of the renewal of the prophetic gift.<\/p>\n<h5>John the Baptist<\/h5>\n<p>John the Baptist is remembered in the NT primarily as the forerunner of Jesus whose coming was predicted by Malachi (Mal 4:5-6). Yet, in his own right, John proclaimed the imminent judgment of God with a flair of denunciation and rebuke reminiscent of the OT prophets. John’s costume, consisting of a hairy cloak and a leather girdle (Mk 1:6), was reminiscent of the typical garb of OT prophets (1 Kgs 19:19; 2 Kgs 1:8; 2:13-14; Zec 13:4). John was regarded as a prophet by people everywhere (Mt 14:5; 17:10-13; Mk 9:11-13; 11:32; Lk 1:76; 7:26). Luke reports, in a style similar to the OT prophetic narratives, that “the word of God came to John” (Lk 3:2). Two short prophetic speeches have been preserved in Matthew 3:7-10 (cf. Lk 3:7-9) and Mark 1:7-8 (cf. Mt 3:11-12; Lk 3:15-18). In the first speech, John denounced those of his generation who had transgressed the covenant law and exhorted them to change their manner of life. In the second speech, John predicted the coming of the Mighty One, Jesus (Mt 3:11; Mk 1:7; Lk 3:16; Jn 1:15, 27, 30; Acts 13:25). John’s style, however, was not precisely that of the OT prophets. His pronouncements were made on his own authority; never did he use formulas such as “thus says the Lord,” or present his prophetic utterances as if they were speeches made by God. Yet, in spite of these differences, John is appropriately regarded as the last representative of the OT prophetic tradition (Mt 11:13; Lk 16:16).<\/p>\n<h5>Jesus of Nazareth<\/h5>\n<p>Jesus was popularly regarded as a prophet (Mt 16:14; 21:10-11; Mk 6:14-15; 8:28; Lk 7:16, 39; 9:8, 19; Jn 6:14; 7:40, 52). This assessment was based as much on the mighty deeds Jesus performed as on his prophetic speeches and predictions. Though Jesus nowhere claimed prophetic status directly, that claim is implicit in Mark 6:4: “A prophet is honored everywhere except in his own hometown” (cf. Mt 13:57; Lk 4:24). It is implicit as well in Luke 13:33: “Yes, today, tomorrow, and the next day I must proceed on my way. For it wouldn’t do for a prophet of God to be killed except in Jerusalem!” (<span>nlt<\/span>). In Acts, Jesus is regarded as “the prophet like Moses” predicted in Deuteronomy 18:18 (Acts 3:22; 7:37). Matthew presents Jesus as the New Moses, but he does not particularly emphasize his prophetic role. John, however, like Luke, emphasizes Jesus’ role as the prophet (Jn 4:19; 6:14-15; 7:40).<\/p>\n<p>While the Gospels and Acts reflect the notion that Jesus was a prophet, they also emphasize the fact that he was much more than a prophet. Nevertheless, the notion of prophetism was sufficiently important in early Judaism that Jesus’ recognition as a prophet is very significant. There are 12 solid reasons for regarding Jesus as a prophet in the OT tradition: (1) The sovereign authority of Jesus’ teaching (Mk 1:27), a feature underlined by his use of the introductory formula “(Amen) I say to you,” which is reminiscent of the formula “thus says the Lord” used by the OT prophets. (2) The poetic character of many of Jesus’ sayings is unlike contemporary rabbinic teaching but is similar to the poetic rhetoric of the OT prophets. (3) Jesus experienced visions (Lk 10:18) like the ancient prophets. (4) Jesus, like the prophets, made many predictions (Mt 23:38; Mk 13:2; 14:58; Lk 13:35; etc.). (5) Like the OT prophets, Jesus performed symbolic acts (such as the cleansing of the temple, the entry into Jerusalem, and the Last Supper). (6) Jesus, like the prophets, when necessary, rejected the formal observance of religious ritual and emphasized the moral and spiritual dimensions of obedience to God. (7) Jesus announced the imminent arrival of the kingdom of God—an eschatological proclamation similar to those made by the prophets. (8) Like the OT prophets, Jesus functioned as a preacher of repentance. (9) Jesus, like many of the prophets, was conscious of a special calling of God (Mt 15:24; Mk 8:31; 9:37; 14:36; Lk 4:18-26). (10) Jesus, like the prophets, received divine revelation through intimate communion with God (Mt 11:27; Lk 10:22). (11) Like the prophets, Jesus represented God; to obey him was to obey God, to reject him was to reject God (Mk 9:37; cf. Ez 33:30-33). (12) Like the prophets, Jesus was conscious of a mission to all Israel (Mt 15:24; 19:28; Lk 22:30).<\/p>\n<p>Among the many prophetic predictions of Jesus are the following:<\/p>\n<p>1. Predictions of the imminent arrival of the kingdom of God (Mt 10:7-8, 23; 23:39; Mk 1:15; 9:1; 13:28-29)<\/p>\n<li>2. Predictions of the destruction of Jerusalem and the temple (Mt 23:37-39; 24:2; 26:61; 27:40; Mk 13:2; 14:58; 15:29; Lk 13:34-35; 21:6; Jn 2:19-21)<\/li>\n<li>3. Predictions of the coming of the Son of Man (Mt 10:23, 32-33; 12:40; 13:40-41; 16:27; 24:27, 37-39; Mk 8:38; 13:26-27; 14:62; Lk 9:26; 11:30; 12:8-9; 17:24, 26)<\/li>\n<li>4. Predictions of the end of the age. The longest prophetic section in the Gospels is the eschatological discourse of Jesus in Mark 13:1-32 (cf. Mt 24:1-36; Lk 21:5-33), in which a number of predictions concerning the destruction of Jerusalem and the end of the age are woven into a lengthy discourse to the disciples.<\/li>\n<h5>Prophecy as a Gift for the Believers<\/h5>\n<p>The beginning of prophetic activity in early Christianity, according to Acts, coincided with the outpouring of the Holy Spirit upon the earliest Christians on the Day of Pentecost (Acts 2:1-21). Peter’s sermon on the Day of Pentecost indicates that the outpouring of the Spirit fulfilled Joel’s prophecy (Acts 2:4, 17-21; cf. Jl 2:28-32). Further, since the Spirit had been poured out upon all early Christians (that Spirit being a Spirit of prophecy), all are actual or potential prophets.<\/p>\n<p>According to 1 Corinthians 12:28 (see also Rom 12:6; Eph 4:11), God has appointed in the church first apostles, second prophets, and third teachers. The names of several early Christian prophets have been preserved. These include Agabus (Acts 11:27-28; 21:10-11); Judas and Silas (15:32); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Paul (13:1); and the four virgin daughters of Philip the evangelist (21:8-9). John, the author of Revelation, was certainly a prophet (Rv 1:3; 22:9, 18), though he never directly assumed that title.<\/p>\n<p class=\"h2\" id=\"TheRoleoftheChristianProphet\">The Role of the Christian Prophet<\/p>\n<p>Christian prophets were leaders in early Christian communities (1 Cor 12:28; Eph 4:11), who exercised their gift in church gatherings (Acts 13:1-3; 11:27-28; 1 Cor 12–14; Rv 1:10). Since the Spirit of God was particularly active in Christian worship, prophecy was a major means whereby God communicated with his people. Prophets, like apostles and teachers, did not hold offices in local communities like bishops, elders, and deacons. Rather, they were chosen, not by individual congregations, but by divine commission and so were honored and accepted in all local communities.<\/p>\n<p>Early Christian prophets were both itinerant and settled, though itinerant prophets seem to have been more prevalent in Syria-Palestine and Asia Minor than in the European churches.<\/p>\n<h5>The Function of Prophecy<\/h5>\n<p>According to Paul, the central purpose of prophecy (as of all other spiritual gifts) is that of building up or edifying the church. According to 1 Corinthians 14:3, “one who prophesies is helping others grow in the Lord, encouraging and comforting them” (<span>nlt<\/span>). Again, in 1 Corinthians 14:4, Paul states that the “one who speaks a word of prophecy strengthens the entire church.” Paul discussed the subject of spiritual gifts, particularly tongues speaking and prophecy, because the Corinthians had placed an excessive emphasis on speaking in tongues. Paul did not object to speaking in tongues (1 Cor 14:18, 39), but he did point out that, since it was generally incomprehensible, the church could not be edified by it. Prophecy, which consisted of comprehensible speech inspired by the Spirit, contributed to the mutual edification, encouragement, and consolation of all present (1 Cor 14:20-25, 39).<\/p>\n<h5>The Content of Christian Prophecy<\/h5>\n<p>We know only a little about the content of prophecies uttered in the first-century church. Prophetic utterance occasionally provided divine guidance in making important decisions in early Christianity. Through a prophetic utterance, Paul and Barnabas were selected for a particular mission (Acts 13:1-3; cf. 1 Tm 1:18; 4:14). Probably through prophetic utterance, Paul and Timothy were forbidden to preach the gospel in Asia (Acts 16:6), and they were similarly forbidden by the Spirit of Jesus to go into Bithynia (v 7). Perhaps the most frequent use of prophecy is the prediction of the future. Agabus predicted a universal famine (11:28) and the imminent arrest of Paul (21:11). Other prophets had also predicted his impending imprisonment (20:23). The prophecies contained in the Revelation of John are all oriented toward the future events that will gradually unfold in the last days. Yet the purpose of John’s elaborate prophecy is not to satisfy the curiosity of his audience but rather to comfort and encourage them in the midst of persecution.<\/p>\n<h5>The Form of Christian Prophecy<\/h5>\n<p>Unlike the prophets of the OT, Christian prophets did not always present their message in the form of a direct speech from God or Jesus. There are few, if any, formal indicators of the presence of prophetic speech in early Christian literature. The book of Revelation is one notable exception.<\/p>\n<p><em>See also<\/em> Dreams; Oracle; Promise; Prophet, Prophetess; Prophets, False; Visions.<\/p>","content_en":"<h3>PROPHECY<\/h3>\n<p>Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration.<\/p>\n<p>Preview<\/p>\n<p>• Prophecy in the Old Testament<\/p>\n<p>• Types of Old Testament Prophets<\/p>\n<p>• The Message of the Prophets<\/p>\n<p>• Prophecy in the New Testament<\/p>\n<p>• The Role of the Christian Prophet<\/p>\n<p class=\"h2\" id=\"ProphecyintheOldTestament\">Prophecy in the Old Testament<\/p>\n<p>One of the clearest and most significant statements on the nature of prophetic inspiration in the OT is found in Numbers 12:6-8: “The <span>Lord<\/span> said to them, ‘Now listen to me! Even with prophets, I the <span>Lord<\/span> communicate by visions and dreams. But that is not how I communicate with my servant Moses. He is entrusted with my entire house. I speak to him face to face, directly and not in riddles! He sees the <span>Lord<\/span> as he is’ ” (<span>nlt<\/span>). Several important insights into the nature of prophetic inspiration are found in this passage: (1) The prophetic gift of Moses was unique in that he alone received revelations directly from God. (2) Ordinarily, prophetic revelation was received through the medium of a dream or a vision. (3) The meaning of prophetic revelation is not always completely clear; prophecy is sometimes ambiguous.<\/p>\n<p>Further insight into the nature of prophetic revelation is found in Deuteronomy 18:18: “I [God] will raise up for them a prophet like you [Moses] from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him” (<span>rsv<\/span>). While this passage is of interest because Jesus was identified as “the prophet like Moses” who came in fulfillment of this prediction (Acts 3:22; 7:37), the more immediate historical reference is to the succession of prophets that guided Israel from Joshua to Malachi. The phrase “I will put my words in his mouth” refers to the process of divine inspiration and is reminiscent of the common OT prophetic formula “the word of the Lord came to [such and such a prophet]” (for examples, see 1 Sm 15:10; 2 Sm 24:11; 1 Kgs 19:9; Jon 1:1; Hg 1:1; 2:1, 20; Zec 7:1, 8; 8:1). A true prophet is one who speaks (or repeats) all that God has told him.<\/p>\n<h5>Modes of Prophetic Inspiration<\/h5>\n<p>Dreams were a commonly recognized mode of inspiration throughout the ancient world, though they were more highly regarded in Greece than in ancient Israel. Revelatory dreams in the Bible fall into two major categories: (1) dreams whose meaning is self-evident, and (2) symbolic dreams that usually require the expertise of an interpreter of dreams. Both types normally involve both visual and auditory elements. In those dreams whose meaning is self-evident, normally a supernatural being (God or an angel) appears to the dreamer and speaks to him or her in a straightforward manner.<\/p>\n<p>More frequently, revelatory dreams have symbolic elements that require interpretation. The two great dream interpreters of the OT are Joseph and Daniel; the latter is clearly a prophet. The two symbolic dreams that Joseph himself dreamed (Gn 37:5-11) had sufficiently self-evident meaning so that his brothers and father were able to interpret them immediately. More complex were the dreams of the butler and baker (40:1-19) and of Pharaoh (41:1-36), which Joseph was able to interpret with the help of God. Similarly, Daniel was enabled to interpret the dreams of Nebuchadnezzar (Dn 2:25-45; 4:4-27). The skill in interpreting such dreams was attributed by both Joseph and Daniel to God (Gn 40:8; 41:16, 25; Dn 2:27-30; cf. 4:9). While dreams are used almost interchangeably with visions in referring to modes of prophetic inspiration (Jl 2:28), dreams do not occupy a significant part in the prophetic revelations of any of the OT prophets, with the exception of Daniel.<\/p>\n<p>One of the most characteristic modes of prophetic inspiration was the vision (Nm 12:6; 24:4, 16; Hos 12:10). The revelatory visions experienced by the prophets were not limited to visual phenomena alone but also included the auditory dimension as well. In Isaiah 1:1, the author describes his entire prophetic book as a “vision”: “These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah—all kings of Judah” (<span>nlt<\/span>). Yet in the very next verse, Isaiah says, “Hear, O heavens! Listen, O earth! This is what the <span>Lord<\/span> says.” Again, in Amos 1:1, “The <em>words<\/em> of Amos, who was among the shepherds of Tekoa, which he <em>saw<\/em> concerning Israel” (<span>rsv<\/span>, emphasis added).<\/p>\n<h5>Manifestations of Prophetic Inspiration<\/h5>\n<p>All prophecy, whether biblical or not, presupposes that the prophet either possessed or was possessed by a personal supernatural power. The external behavioral manifestations of this possession can exhibit great variety.<\/p>\n<p>The prophetic phenomenon generally designated “ecstatic” prophecy appears to have existed in Canaan prior to the arrival of the Hebrew tribes in the 13th century <span>BC<\/span>. The first reference to ecstatic prophecy in Israel occurs in 1 Samuel 10:5-13 (11th century <span>BC<\/span>), and it persisted at least till the sixth century <span>BC<\/span> (Jer 29:26).<\/p>\n<p>The ecstatic prophet achieves a trancelike state by self-induced means. The most common devices used to achieve a state of ecstasy were musical instruments, such as the harp, tambourine, flute, and lyre (1 Sm 10:5). Among the prophets of Baal, self-flagellation was another means of inducing ecstasy (1 Kgs 18:28-29).<\/p>\n<p>This kind of prophetic ecstasy was usually practiced by groups of prophets (1 Sm 10:5), and such ecstasy was contagious. When Saul met a band of such prophets, the Spirit of God came upon him and he, too, began to prophesy (vv 10-13), a phenomenon that occurred repeatedly to various messengers sent by Saul on a later occasion (19:20-22). At that time Saul again prophesied, and his ecstatic behavior is described in 1 Samuel 19:24. When Elisha was asked to prophesy for King Jehoram of Israel, he first requested a minstrel. When the minstrel played, the power of the Lord came upon him (2 Kgs 3:15).<\/p>\n<p class=\"h2\" id=\"TypesofOldTestamentProphets\">Types of Old Testament Prophets<\/p>\n<p>There are two basic types of prophetic commission in the OT. One type is that of a narrative call by God to a particular individual whose objections to the call are gradually overcome in a dialogue between himself and God. The classic example of this type of prophetic commission is found in Jeremiah 1:4-8:<\/p>\n<p>The <span>Lord<\/span> gave me a message. He said, “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my spokesman to the world.”<\/p>\n<blockquote><p>“O Sovereign <span>Lord<\/span>,” I said, “I can’t speak for you! I’m too young!”<\/p><\/blockquote>\n<blockquote><p>“Don’t say that,” the <span>Lord<\/span> replied, “for you must go wherever I send you and say whatever I tell you. And don’t be afraid of the people, for I will be with you and take care of you. I, the <span>Lord<\/span>, have spoken!” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Similar prophetic commissions including such dialogues are associated with the calls of Moses (Ex 3:1–4:17) and Gideon (Jgs 6:11-17).<\/p>\n<p>The second major form of prophetic commission is the “throne vision.” An outstanding example is Isaiah 6:1-8:<\/p>\n<p>In the year King Uzziah died, I saw the Lord. He was sitting on a lofty throne, and the train of his robe filled the Temple. . . .<\/p>\n<blockquote><p>Then I said, “My destruction is sealed, for I am a sinful man and a member of a sinful race. Yet I have seen the King, the <span>Lord<\/span> Almighty!”<\/p><\/blockquote>\n<blockquote><p>Then one of the seraphim flew over to the altar, and he picked up a burning coal with a pair of tongs. He touched my lips with it and said, “See, this coal has touched your lips. Now your guilt is removed, and your sins are forgiven.”<\/p><\/blockquote>\n<blockquote><p>Then I heard the Lord asking, “Whom should I send as a messenger to my people? Who will go for us?”<\/p><\/blockquote>\n<blockquote><p>And I said, “Lord, I’ll go! Send me.” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Here we have an account of the visionary presence of a prophet in the heavenly council; in this case, however, the prophet participates in the deliberations and thereby receives a prophetic commission. Though few prophets have left accounts of their divine commissions, most of them appear to have been conscious of having been “sent” by God (Is 48:16; Hos 8:1; Am 7:14-15). According to Jeremiah, false prophets did not receive such divine commissions (Jer 23:21, 32; 28:15).<\/p>\n<p class=\"h2\" id=\"TheMessageoftheProphets\">The Message of the Prophets<\/p>\n<h5>The Form of the Message<\/h5>\n<p>The most common introductory formula for prophetic oracles in the OT is the phrase “Thus says the Lord,” which occurs hundreds of times in prophetic contexts. This formula clearly implies that the pronouncement so introduced is not the word of the prophet who utters the oracle but of the God of Israel who delivered his word to his prophet. The use of this formula also reiterates the prophet’s sense of divine commission. In oracles introduced in this manner, God speaks in the first person. In fact, virtually all Israelite prophetic utterance is formulated as the direct speech of the God of Israel.<\/p>\n<p>The prophets used many literary forms in which to express their oracles. Two of the more widely used forms of prophetic speech are the judgment speech and the oracle of salvation. The judgment speech is composed of at least two central elements: the speech of rebuke or invective, and the pronouncement of judgment (see 2 Kgs 1:3-4). The second common prophetic speech form is the oracle of salvation (see Is 41:8-13). Other fixed forms of prophetic speech include the prophecy of salvation (43:14-21), the proclamation of salvation (41:17-20; 42:14-17; 43:16-21; 49:7-12), and the woe oracle (Is 5:8-10; 10:1-4; Am 5:18-24; 6:1-7; Mi 2:1-5).<\/p>\n<h5>The Content of the Message<\/h5>\n<p>The common adage that OT prophets were not “foretellers” but “forthtellers” is not strictly correct. All of the prophets predict the future. Such prediction, however, is based not on human curiosity of what the future will hold but rather is rooted in the future consequences of past or present violations of the covenant, or on a future act of deliverance that will provide hope for a discouraged people. Most of the prophetic speeches that have been preserved in the OT were originally delivered as public proclamations or sermons. Most of these prophetic proclamations were evoked by the iniquity and apostasy of Israel. Hosea and Jeremiah condemned Israel because she had broken the covenant (Jer 11:2-3; Hos 8:1).<\/p>\n<p>The prophets are frequently associated with social justice and social reform, and these elements were unquestionably an important dimension of their message. Amos denounced the rich who afflicted the poor (Am 2:6-8; 4:1; 5:11; 8:4-6). He railed against sexual immorality (2:6-8) and against those who take bribes (5:12). Hosea provided a list of prevalent vices, including lying, killing, stealing, adultery, and idolatry (Hos 4:2). Idolatry was a particular target for his denunciations (8:5; 11:2). The background for such heated denunciations of Israel’s behavior is God’s unquenchable love for Israel (Is 43:4; Jer 31:3; Hos 3:1; 11:1-4; 14:4; Mal 1:2), which is inseparable from his election of Israel (Is 43:1; Jer 33:24; Ez 20:5; Hos 3).<\/p>\n<p>The prophets were concerned not only with the transgressions of Israel and the historical judgment that would inevitably follow but also with the achievement of a final future time of bliss. The message of many of the prophets is thoroughly eschatological (i.e., pertaining to the end times). One such eschatological concept is that of the Day of the Lord. The concept of the Day of the Lord first appears in Amos, where the emphasis lies on the disaster that will befall Israel on that day. Amos’s emphasis on disaster notwithstanding, the Day of the Lord is a conception that had both salvific as well as judgmental overtones for Israel. While the disaster that will occur in the Day of the Lord can be viewed in terms of a literal historical fulfillment in the tragic events of 722 <span>BC<\/span> (the fall of Samaria) and 586 <span>BC<\/span> (the fall of Judah), there are nevertheless features of these predictions that transcend historical fulfillment and reach toward eschatological fulfillment.<\/p>\n<p>Since the Israelite conception of “salvation” was largely temporal in its dimensions, it included such blessings as length of life, fruitfulness of the womb and field, peace and victory over one’s enemies, the abundance of water, and so on. In harmony with this conception of salvation, the future age is conceived in precisely those terms, as in Amos 9:13-15.<\/p>\n<p>The prophets pictured a time when David himself, or someone very much like him, would return and inaugurate a golden era reminiscent of the great Davidic and Solomonic period. The covenant of God with David was not a conditional covenant but rather one that was absolutely inviolable (2 Sm 7:4-17; Ps 89; Jer 33:19-22), and it was with this knowledge that the prophets could look forward confidently to a restoration of David’s throne (Jer 17:24-26; 23:5-6; 33:14-15).<\/p>\n\n<p class=\"h2\" id=\"ProphecyintheNewTestament\">Prophecy in the New Testament<\/p>\n<p>In contrast to the few self-proclaimed prophets of the intertestamental period, early Christianity began with a flurry of prophetic activity that lasted well into the second century <span>AD<\/span>. Jesus, his disciples and followers, and the early Christians were convinced that the times in which they lived were times in which OT prophecy was being fulfilled (Mk 1:14-15; Acts 2:16-21; Rom 16:25-27; 1 Cor 10:11). Yet this era was not only one of fulfillment but also one of the renewal of the prophetic gift.<\/p>\n<h5>John the Baptist<\/h5>\n<p>John the Baptist is remembered in the NT primarily as the forerunner of Jesus whose coming was predicted by Malachi (Mal 4:5-6). Yet, in his own right, John proclaimed the imminent judgment of God with a flair of denunciation and rebuke reminiscent of the OT prophets. John’s costume, consisting of a hairy cloak and a leather girdle (Mk 1:6), was reminiscent of the typical garb of OT prophets (1 Kgs 19:19; 2 Kgs 1:8; 2:13-14; Zec 13:4). John was regarded as a prophet by people everywhere (Mt 14:5; 17:10-13; Mk 9:11-13; 11:32; Lk 1:76; 7:26). Luke reports, in a style similar to the OT prophetic narratives, that “the word of God came to John” (Lk 3:2). Two short prophetic speeches have been preserved in Matthew 3:7-10 (cf. Lk 3:7-9) and Mark 1:7-8 (cf. Mt 3:11-12; Lk 3:15-18). In the first speech, John denounced those of his generation who had transgressed the covenant law and exhorted them to change their manner of life. In the second speech, John predicted the coming of the Mighty One, Jesus (Mt 3:11; Mk 1:7; Lk 3:16; Jn 1:15, 27, 30; Acts 13:25). John’s style, however, was not precisely that of the OT prophets. His pronouncements were made on his own authority; never did he use formulas such as “thus says the Lord,” or present his prophetic utterances as if they were speeches made by God. Yet, in spite of these differences, John is appropriately regarded as the last representative of the OT prophetic tradition (Mt 11:13; Lk 16:16).<\/p>\n<h5>Jesus of Nazareth<\/h5>\n<p>Jesus was popularly regarded as a prophet (Mt 16:14; 21:10-11; Mk 6:14-15; 8:28; Lk 7:16, 39; 9:8, 19; Jn 6:14; 7:40, 52). This assessment was based as much on the mighty deeds Jesus performed as on his prophetic speeches and predictions. Though Jesus nowhere claimed prophetic status directly, that claim is implicit in Mark 6:4: “A prophet is honored everywhere except in his own hometown” (cf. Mt 13:57; Lk 4:24). It is implicit as well in Luke 13:33: “Yes, today, tomorrow, and the next day I must proceed on my way. For it wouldn’t do for a prophet of God to be killed except in Jerusalem!” (<span>nlt<\/span>). In Acts, Jesus is regarded as “the prophet like Moses” predicted in Deuteronomy 18:18 (Acts 3:22; 7:37). Matthew presents Jesus as the New Moses, but he does not particularly emphasize his prophetic role. John, however, like Luke, emphasizes Jesus’ role as the prophet (Jn 4:19; 6:14-15; 7:40).<\/p>\n<p>While the Gospels and Acts reflect the notion that Jesus was a prophet, they also emphasize the fact that he was much more than a prophet. Nevertheless, the notion of prophetism was sufficiently important in early Judaism that Jesus’ recognition as a prophet is very significant. There are 12 solid reasons for regarding Jesus as a prophet in the OT tradition: (1) The sovereign authority of Jesus’ teaching (Mk 1:27), a feature underlined by his use of the introductory formula “(Amen) I say to you,” which is reminiscent of the formula “thus says the Lord” used by the OT prophets. (2) The poetic character of many of Jesus’ sayings is unlike contemporary rabbinic teaching but is similar to the poetic rhetoric of the OT prophets. (3) Jesus experienced visions (Lk 10:18) like the ancient prophets. (4) Jesus, like the prophets, made many predictions (Mt 23:38; Mk 13:2; 14:58; Lk 13:35; etc.). (5) Like the OT prophets, Jesus performed symbolic acts (such as the cleansing of the temple, the entry into Jerusalem, and the Last Supper). (6) Jesus, like the prophets, when necessary, rejected the formal observance of religious ritual and emphasized the moral and spiritual dimensions of obedience to God. (7) Jesus announced the imminent arrival of the kingdom of God—an eschatological proclamation similar to those made by the prophets. (8) Like the OT prophets, Jesus functioned as a preacher of repentance. (9) Jesus, like many of the prophets, was conscious of a special calling of God (Mt 15:24; Mk 8:31; 9:37; 14:36; Lk 4:18-26). (10) Jesus, like the prophets, received divine revelation through intimate communion with God (Mt 11:27; Lk 10:22). (11) Like the prophets, Jesus represented God; to obey him was to obey God, to reject him was to reject God (Mk 9:37; cf. Ez 33:30-33). (12) Like the prophets, Jesus was conscious of a mission to all Israel (Mt 15:24; 19:28; Lk 22:30).<\/p>\n<p>Among the many prophetic predictions of Jesus are the following:<\/p>\n<p>1. Predictions of the imminent arrival of the kingdom of God (Mt 10:7-8, 23; 23:39; Mk 1:15; 9:1; 13:28-29)<\/p>\n<li>2. Predictions of the destruction of Jerusalem and the temple (Mt 23:37-39; 24:2; 26:61; 27:40; Mk 13:2; 14:58; 15:29; Lk 13:34-35; 21:6; Jn 2:19-21)<\/li>\n<li>3. Predictions of the coming of the Son of Man (Mt 10:23, 32-33; 12:40; 13:40-41; 16:27; 24:27, 37-39; Mk 8:38; 13:26-27; 14:62; Lk 9:26; 11:30; 12:8-9; 17:24, 26)<\/li>\n<li>4. Predictions of the end of the age. The longest prophetic section in the Gospels is the eschatological discourse of Jesus in Mark 13:1-32 (cf. Mt 24:1-36; Lk 21:5-33), in which a number of predictions concerning the destruction of Jerusalem and the end of the age are woven into a lengthy discourse to the disciples.<\/li>\n<h5>Prophecy as a Gift for the Believers<\/h5>\n<p>The beginning of prophetic activity in early Christianity, according to Acts, coincided with the outpouring of the Holy Spirit upon the earliest Christians on the Day of Pentecost (Acts 2:1-21). Peter’s sermon on the Day of Pentecost indicates that the outpouring of the Spirit fulfilled Joel’s prophecy (Acts 2:4, 17-21; cf. Jl 2:28-32). Further, since the Spirit had been poured out upon all early Christians (that Spirit being a Spirit of prophecy), all are actual or potential prophets.<\/p>\n<p>According to 1 Corinthians 12:28 (see also Rom 12:6; Eph 4:11), God has appointed in the church first apostles, second prophets, and third teachers. The names of several early Christian prophets have been preserved. These include Agabus (Acts 11:27-28; 21:10-11); Judas and Silas (15:32); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Paul (13:1); and the four virgin daughters of Philip the evangelist (21:8-9). John, the author of Revelation, was certainly a prophet (Rv 1:3; 22:9, 18), though he never directly assumed that title.<\/p>\n<p class=\"h2\" id=\"TheRoleoftheChristianProphet\">The Role of the Christian Prophet<\/p>\n<p>Christian prophets were leaders in early Christian communities (1 Cor 12:28; Eph 4:11), who exercised their gift in church gatherings (Acts 13:1-3; 11:27-28; 1 Cor 12–14; Rv 1:10). Since the Spirit of God was particularly active in Christian worship, prophecy was a major means whereby God communicated with his people. Prophets, like apostles and teachers, did not hold offices in local communities like bishops, elders, and deacons. Rather, they were chosen, not by individual congregations, but by divine commission and so were honored and accepted in all local communities.<\/p>\n<p>Early Christian prophets were both itinerant and settled, though itinerant prophets seem to have been more prevalent in Syria-Palestine and Asia Minor than in the European churches.<\/p>\n<h5>The Function of Prophecy<\/h5>\n<p>According to Paul, the central purpose of prophecy (as of all other spiritual gifts) is that of building up or edifying the church. According to 1 Corinthians 14:3, “one who prophesies is helping others grow in the Lord, encouraging and comforting them” (<span>nlt<\/span>). Again, in 1 Corinthians 14:4, Paul states that the “one who speaks a word of prophecy strengthens the entire church.” Paul discussed the subject of spiritual gifts, particularly tongues speaking and prophecy, because the Corinthians had placed an excessive emphasis on speaking in tongues. Paul did not object to speaking in tongues (1 Cor 14:18, 39), but he did point out that, since it was generally incomprehensible, the church could not be edified by it. Prophecy, which consisted of comprehensible speech inspired by the Spirit, contributed to the mutual edification, encouragement, and consolation of all present (1 Cor 14:20-25, 39).<\/p>\n<h5>The Content of Christian Prophecy<\/h5>\n<p>We know only a little about the content of prophecies uttered in the first-century church. Prophetic utterance occasionally provided divine guidance in making important decisions in early Christianity. Through a prophetic utterance, Paul and Barnabas were selected for a particular mission (Acts 13:1-3; cf. 1 Tm 1:18; 4:14). Probably through prophetic utterance, Paul and Timothy were forbidden to preach the gospel in Asia (Acts 16:6), and they were similarly forbidden by the Spirit of Jesus to go into Bithynia (v 7). Perhaps the most frequent use of prophecy is the prediction of the future. Agabus predicted a universal famine (11:28) and the imminent arrest of Paul (21:11). Other prophets had also predicted his impending imprisonment (20:23). The prophecies contained in the Revelation of John are all oriented toward the future events that will gradually unfold in the last days. Yet the purpose of John’s elaborate prophecy is not to satisfy the curiosity of his audience but rather to comfort and encourage them in the midst of persecution.<\/p>\n<h5>The Form of Christian Prophecy<\/h5>\n<p>Unlike the prophets of the OT, Christian prophets did not always present their message in the form of a direct speech from God or Jesus. There are few, if any, formal indicators of the presence of prophetic speech in early Christian literature. The book of Revelation is one notable exception.<\/p>\n<p><em>See also<\/em> Dreams; Oracle; Promise; Prophet, Prophetess; Prophets, False; Visions.<\/p>","summary_ro":"PROPHECY Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration. Preview • Prophecy in the Old Testament • Types of Old Testament Prophets • The Message of the Prophets • Prophecy in the ...","summary_en":"PROPHECY Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration. Preview • Prophecy in the Old Testament • Types of Old Testament Prophets • The Message of the Prophets • Prophecy in the ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51736,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:16","title_en":"Study Note: Isaia 48:16","content_ro":"<p><strong>48:16<\/strong> <em>I have told you plainly:<\/em> God’s promises are clear, though not always specific as to manner and time. • <em>now the Sovereign<\/em> <span>Lord<\/span><em> and his Spirit have sent me with this message:<\/em> The identity of the one who is sent is unclear. Isaiah might be referring to himself as a Spirit-inspired prophet who spoke the very words of God to Israel. The connection with the Spirit suggests that it refers to the promised servant, the Messiah. • The presence of the Spirit assures the servant’s success.<\/p>","content_en":"<p><strong>48:16<\/strong> <em>I have told you plainly:<\/em> God’s promises are clear, though not always specific as to manner and time. • <em>now the Sovereign<\/em> <span>Lord<\/span><em> and his Spirit have sent me with this message:<\/em> The identity of the one who is sent is unclear. Isaiah might be referring to himself as a Spirit-inspired prophet who spoke the very words of God to Israel. The connection with the Spirit suggests that it refers to the promised servant, the Messiah. • The presence of the Spirit assures the servant’s success.<\/p>","summary_ro":"48:16 I have told you plainly: God’s promises are clear, though not always specific as to manner and time. • now the Sovereign Lord and his Spirit have sent me with this message: The identity of the one who is sent is unclear. Isaiah might be referring to himself as a Spirit-inspired prophet who spoke the very words of God to Israel. The connection with the Spirit suggests that it refers to the promised servant, the Messiah. • The presence of the Spirit assures the servant’s success.","summary_en":"48:16 I have told you plainly: God’s promises are clear, though not always specific as to manner and time. • now the Sovereign Lord and his Spirit have sent me with this message: The identity of the one who is sent is unclear. Isaiah might be referring to himself as a Spirit-inspired prophet who spoke the very words of God to Israel. The connection with the Spirit suggests that it refers to the promised servant, the Messiah. • The presence of the Spirit assures the servant’s success.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79362,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:16","title_en":"Study Note: Isaia 48:16","content_ro":"<p><strong>48:16<\/strong> <em>I have told you plainly:<\/em> God’s promises are clear, though not always specific as to manner and time. • <em>now the Sovereign<\/em> <span>Lord<\/span><em> and his Spirit have sent me with this message:<\/em> The identity of the one who is sent is unclear. Isaiah might be referring to himself as a Spirit-inspired prophet who spoke the very words of God to Israel. The connection with the Spirit suggests that it refers to the promised servant, the Messiah. • The presence of the Spirit assures the servant’s success.<\/p>","content_en":"<p><strong>48:16<\/strong> <em>I have told you plainly:<\/em> God’s promises are clear, though not always specific as to manner and time. • <em>now the Sovereign<\/em> <span>Lord<\/span><em> and his Spirit have sent me with this message:<\/em> The identity of the one who is sent is unclear. Isaiah might be referring to himself as a Spirit-inspired prophet who spoke the very words of God to Israel. The connection with the Spirit suggests that it refers to the promised servant, the Messiah. • The presence of the Spirit assures the servant’s success.<\/p>","summary_ro":"48:16 I have told you plainly: God’s promises are clear, though not always specific as to manner and time. • now the Sovereign Lord and his Spirit have sent me with this message: The identity of the one who is sent is unclear. Isaiah might be referring to himself as a Spirit-inspired prophet who spoke the very words of God to Israel. The connection with the Spirit suggests that it refers to the promised servant, the Messiah. • The presence of the Spirit assures the servant’s success.","summary_en":"48:16 I have told you plainly: God’s promises are clear, though not always specific as to manner and time. • now the Sovereign Lord and his Spirit have sent me with this message: The identity of the one who is sent is unclear. Isaiah might be referring to himself as a Spirit-inspired prophet who spoke the very words of God to Israel. The connection with the Spirit suggests that it refers to the promised servant, the Messiah. • The presence of the Spirit assures the servant’s success.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106988,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:16","title_en":"Study Note: Isaia 48:16","content_ro":"<p><strong>48:16<\/strong> <em>I have told you plainly:<\/em> God’s promises are clear, though not always specific as to manner and time. • <em>now the Sovereign<\/em> <span>Lord<\/span><em> and his Spirit have sent me with this message:<\/em> The identity of the one who is sent is unclear. Isaiah might be referring to himself as a Spirit-inspired prophet who spoke the very words of God to Israel. The connection with the Spirit suggests that it refers to the promised servant, the Messiah. • The presence of the Spirit assures the servant’s success.<\/p>","content_en":"<p><strong>48:16<\/strong> <em>I have told you plainly:<\/em> God’s promises are clear, though not always specific as to manner and time. • <em>now the Sovereign<\/em> <span>Lord<\/span><em> and his Spirit have sent me with this message:<\/em> The identity of the one who is sent is unclear. Isaiah might be referring to himself as a Spirit-inspired prophet who spoke the very words of God to Israel. The connection with the Spirit suggests that it refers to the promised servant, the Messiah. • The presence of the Spirit assures the servant’s success.<\/p>","summary_ro":"48:16 I have told you plainly: God’s promises are clear, though not always specific as to manner and time. • now the Sovereign Lord and his Spirit have sent me with this message: The identity of the one who is sent is unclear. Isaiah might be referring to himself as a Spirit-inspired prophet who spoke the very words of God to Israel. The connection with the Spirit suggests that it refers to the promised servant, the Messiah. • The presence of the Spirit assures the servant’s success.","summary_en":"48:16 I have told you plainly: God’s promises are clear, though not always specific as to manner and time. • now the Sovereign Lord and his Spirit have sent me with this message: The identity of the one who is sent is unclear. Isaiah might be referring to himself as a Spirit-inspired prophet who spoke the very words of God to Israel. The connection with the Spirit suggests that it refers to the promised servant, the Messiah. • The presence of the Spirit assures the servant’s success.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134614,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:16","title_en":"Study Note: Isaia 48:16","content_ro":"<p><strong>48:16<\/strong> <em>I have told you plainly:<\/em> God’s promises are clear, though not always specific as to manner and time. • <em>now the Sovereign<\/em> <span>Lord<\/span><em> and his Spirit have sent me with this message:<\/em> The identity of the one who is sent is unclear. Isaiah might be referring to himself as a Spirit-inspired prophet who spoke the very words of God to Israel. The connection with the Spirit suggests that it refers to the promised servant, the Messiah. • The presence of the Spirit assures the servant’s success.<\/p>","content_en":"<p><strong>48:16<\/strong> <em>I have told you plainly:<\/em> God’s promises are clear, though not always specific as to manner and time. • <em>now the Sovereign<\/em> <span>Lord<\/span><em> and his Spirit have sent me with this message:<\/em> The identity of the one who is sent is unclear. Isaiah might be referring to himself as a Spirit-inspired prophet who spoke the very words of God to Israel. The connection with the Spirit suggests that it refers to the promised servant, the Messiah. • The presence of the Spirit assures the servant’s success.<\/p>","summary_ro":"48:16 I have told you plainly: God’s promises are clear, though not always specific as to manner and time. • now the Sovereign Lord and his Spirit have sent me with this message: The identity of the one who is sent is unclear. Isaiah might be referring to himself as a Spirit-inspired prophet who spoke the very words of God to Israel. The connection with the Spirit suggests that it refers to the promised servant, the Messiah. • The presence of the Spirit assures the servant’s success.","summary_en":"48:16 I have told you plainly: God’s promises are clear, though not always specific as to manner and time. • now the Sovereign Lord and his Spirit have sent me with this message: The identity of the one who is sent is unclear. Isaiah might be referring to himself as a Spirit-inspired prophet who spoke the very words of God to Israel. The connection with the Spirit suggests that it refers to the promised servant, the Messiah. • The presence of the Spirit assures the servant’s success.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":60212,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardened Hearts","title_en":"Hardened Hearts","content_ro":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","content_en":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","summary_ro":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","summary_en":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63902,"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":87838,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardened Hearts","title_en":"Hardened Hearts","content_ro":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","content_en":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","summary_ro":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","summary_en":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91528,"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":115464,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardened Hearts","title_en":"Hardened Hearts","content_ro":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","content_en":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","summary_ro":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","summary_en":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119154,"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":143090,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardened Hearts","title_en":"Hardened Hearts","content_ro":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","content_en":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","summary_ro":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","summary_en":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146780,"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}],"18":[{"id":29351,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Peace","title_en":"Peace","content_ro":"<h3>PEACE<\/h3>\n<p>Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span><em>,<\/em> the most prominent OT term for “peace,” held a wide range of connotations (wholeness, health, security, well-being, and salvation) and could apply to an equally wide range of contexts: the state of the individual (Ps 37:37; Prv 3:2; Is 32:17), the relationship of person to person (Gn 34:21; Jos 9:15) or nation to nation (e.g., absence of conflict—Dt 2:26; Jos 10:21; 1 Kgs 5:12; Ps 122:6-7), and the relationship of God and people (Ps 85:8; Jer 16:5).<\/p>\n<p>The presence of <span class=\"hebrew\" lang=\"he\">shalom<\/span> in any of these contexts was not considered ultimately as the outcome of human endeavor but as a gift or blessing of God (Lv 26:6; 1 Kgs 2:33; Jb 25:2; Pss 29:11; 85:8; Is 45:7). It is not surprising, therefore, to find “peace” tied closely to the OT notion of covenant. <span class=\"hebrew\" lang=\"he\">Shalom<\/span> was the desired state of harmony and communion between the two covenant partners—God and his people (Nm 6:26; cf. Is 54:10). Its presence signified God’s blessing in the covenant relationship (Mal 2:5; cf. Nm 25:12), and its absence signified the breakdown of that relationship due to Israel’s disobedience and unrighteousness (Jer 16:5, 10-13; cf. Ps 85:9-11; Is 32:17).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span> becomes a pivotal term in the prophetic writings. It was the “false” prophets who, forgetting the conditions for national well-being within the covenant relationship, assumed God’s loyalty to Israel (Ps 89) would guarantee political peace forever (Jer 6:14; 8:15; Ez 13:10, 16; Mi 3:5). Against such popular but false security, the preexilic prophets proclaimed the coming judgment precisely as a loss of this <span class=\"hebrew\" lang=\"he\">shalom<\/span> due to Israel’s persistent disobedience and unrighteousness (Is 48:18; Jer 14:13-16; 16:5, 10-13; 28; Mi 3:4, 9-12).<\/p>\n<p>The prophets did, however, point beyond the crises of exile and subsequent setbacks to a time when <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> characterized by prosperity and well-being (Is 45:7; Ez 34:25-26), absence of conflict (Is 2:2-4; 32:15-20; Ez 34:28-31), right relations (Is 11:1-5; Mi 4:1-4; Zec 8:9-13), restoration of harmony in nature (Is 11:6-9; Ez 47:1-12), and salvation (Is 52:7; 60:17; Ez 34:30-31; 37:26-28) would again return. Often this eschatological (or end-time) expectation of peace in the OT was associated with a messianic figure, as in Isaiah 9:6, where the future Messiah is termed the “Prince of Peace.” Moreover, his reign would be one of “peace” not only for Israel but throughout the whole earth (Zec 9:9-10). The OT ends with this hope of peace still unrealized in its full sense.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Greek term for “peace” used predominantly in the NT is <span class=\"greek\" lang=\"el\">eirene<\/span><em>,<\/em> a word expanded from its classical Greek connotation of “rest” to include the various connotations of <span class=\"hebrew\" lang=\"he\">shalom<\/span> discussed above. As with <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> <span class=\"greek\" lang=\"el\">eirene<\/span> could be used as a greeting or farewell (as in “peace be with you”—Lk 10:5; Gal 6:16; Jas 2:16; cf. Jn 20:19), or could signify the cessation of conflict (national—Lk 14:32; Acts 12:20; or interpersonal—Rom 14:19; Eph 4:3), or the presence of domestic tranquillity (cf. 1 Cor 7:15).<\/p>\n<p>The chief issue concerns how Jesus incorporated the OT hope for the eschatological peace of God into his ministry. In the “benedictus” of Zechariah (Lk 1:67-79), the coming of Jesus as the Messiah is expected to “guide our feet into the way of peace” (v 79). So also the angelic testimony to the shepherds proclaims Jesus as the bringer of God’s peace to people (2:14). That is, Jesus as the Messiah would usher in God’s reign of peace. Jesus’ self-understanding as expressed in the fourth Gospel corresponds to this association. This long-expected peace of God is Jesus’ farewell gift to the disciples (Jn 14:27); it is given to them when he breathed his Spirit into them (20:19-22).<\/p>\n<p>The nature of this gift of peace brought by Jesus may be easier to explain by stating what it is not. It is not an end to tension or the absence of warfare. It is not domestic tranquillity nor anything like the worldly estimation of peace (Lk 12:51-53; Jn 14:27; 16:32-33). Its presence may, on the contrary, actually disturb existing relations, being a dividing “sword” in familial relations (Mt 10:34-37). Jesus’ gift of peace is, in reality, the character and mood of the new covenant of his blood that reconciles God to people (Rom 5:1; Col 1:20) and forms the basis of subsequent reconciliation between divergent people (Eph 2:14-22).<\/p>\n<p>The early church understood “peace” to be the final, end-time salvation of God given already through Jesus Christ (cf. Phil 4:7-9). This understanding of “peace” altered the content of the common greeting “go in peace” as it was taken up in the Christian community. In Paul’s common “grace and peace” greeting (1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2, etc.; cf. also 1 Pt 1:2; 2 Jn 1:3; Jude 1:2; Rv 1:4), it is no longer a mere wish for peace that Paul extends to his readers but is a reminder of the messianic gifts available in the present time through Christ to the man of faith. In accord with this, Jesus is described as “peace” itself (Eph 2:14), while God, too, because of his act of reconciliation through Christ, is known as a “God of peace” (Phil 4:9; Col 3:15).<\/p>\n<p>This gift of peace or reconciliation with God, made available through Christ, places an ethical demand on the Christian; it calls for the exercises of “peace” (as reconciliation between persons) within the church. Peace, as a fruit of the Spirit (Gal 5:22), is to be the goal of the Christian’s dealings with others (Rom 12:18; 14:19; Heb 12:14).<\/p>","content_en":"<h3>PEACE<\/h3>\n<p>Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span><em>,<\/em> the most prominent OT term for “peace,” held a wide range of connotations (wholeness, health, security, well-being, and salvation) and could apply to an equally wide range of contexts: the state of the individual (Ps 37:37; Prv 3:2; Is 32:17), the relationship of person to person (Gn 34:21; Jos 9:15) or nation to nation (e.g., absence of conflict—Dt 2:26; Jos 10:21; 1 Kgs 5:12; Ps 122:6-7), and the relationship of God and people (Ps 85:8; Jer 16:5).<\/p>\n<p>The presence of <span class=\"hebrew\" lang=\"he\">shalom<\/span> in any of these contexts was not considered ultimately as the outcome of human endeavor but as a gift or blessing of God (Lv 26:6; 1 Kgs 2:33; Jb 25:2; Pss 29:11; 85:8; Is 45:7). It is not surprising, therefore, to find “peace” tied closely to the OT notion of covenant. <span class=\"hebrew\" lang=\"he\">Shalom<\/span> was the desired state of harmony and communion between the two covenant partners—God and his people (Nm 6:26; cf. Is 54:10). Its presence signified God’s blessing in the covenant relationship (Mal 2:5; cf. Nm 25:12), and its absence signified the breakdown of that relationship due to Israel’s disobedience and unrighteousness (Jer 16:5, 10-13; cf. Ps 85:9-11; Is 32:17).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span> becomes a pivotal term in the prophetic writings. It was the “false” prophets who, forgetting the conditions for national well-being within the covenant relationship, assumed God’s loyalty to Israel (Ps 89) would guarantee political peace forever (Jer 6:14; 8:15; Ez 13:10, 16; Mi 3:5). Against such popular but false security, the preexilic prophets proclaimed the coming judgment precisely as a loss of this <span class=\"hebrew\" lang=\"he\">shalom<\/span> due to Israel’s persistent disobedience and unrighteousness (Is 48:18; Jer 14:13-16; 16:5, 10-13; 28; Mi 3:4, 9-12).<\/p>\n<p>The prophets did, however, point beyond the crises of exile and subsequent setbacks to a time when <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> characterized by prosperity and well-being (Is 45:7; Ez 34:25-26), absence of conflict (Is 2:2-4; 32:15-20; Ez 34:28-31), right relations (Is 11:1-5; Mi 4:1-4; Zec 8:9-13), restoration of harmony in nature (Is 11:6-9; Ez 47:1-12), and salvation (Is 52:7; 60:17; Ez 34:30-31; 37:26-28) would again return. Often this eschatological (or end-time) expectation of peace in the OT was associated with a messianic figure, as in Isaiah 9:6, where the future Messiah is termed the “Prince of Peace.” Moreover, his reign would be one of “peace” not only for Israel but throughout the whole earth (Zec 9:9-10). The OT ends with this hope of peace still unrealized in its full sense.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Greek term for “peace” used predominantly in the NT is <span class=\"greek\" lang=\"el\">eirene<\/span><em>,<\/em> a word expanded from its classical Greek connotation of “rest” to include the various connotations of <span class=\"hebrew\" lang=\"he\">shalom<\/span> discussed above. As with <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> <span class=\"greek\" lang=\"el\">eirene<\/span> could be used as a greeting or farewell (as in “peace be with you”—Lk 10:5; Gal 6:16; Jas 2:16; cf. Jn 20:19), or could signify the cessation of conflict (national—Lk 14:32; Acts 12:20; or interpersonal—Rom 14:19; Eph 4:3), or the presence of domestic tranquillity (cf. 1 Cor 7:15).<\/p>\n<p>The chief issue concerns how Jesus incorporated the OT hope for the eschatological peace of God into his ministry. In the “benedictus” of Zechariah (Lk 1:67-79), the coming of Jesus as the Messiah is expected to “guide our feet into the way of peace” (v 79). So also the angelic testimony to the shepherds proclaims Jesus as the bringer of God’s peace to people (2:14). That is, Jesus as the Messiah would usher in God’s reign of peace. Jesus’ self-understanding as expressed in the fourth Gospel corresponds to this association. This long-expected peace of God is Jesus’ farewell gift to the disciples (Jn 14:27); it is given to them when he breathed his Spirit into them (20:19-22).<\/p>\n<p>The nature of this gift of peace brought by Jesus may be easier to explain by stating what it is not. It is not an end to tension or the absence of warfare. It is not domestic tranquillity nor anything like the worldly estimation of peace (Lk 12:51-53; Jn 14:27; 16:32-33). Its presence may, on the contrary, actually disturb existing relations, being a dividing “sword” in familial relations (Mt 10:34-37). Jesus’ gift of peace is, in reality, the character and mood of the new covenant of his blood that reconciles God to people (Rom 5:1; Col 1:20) and forms the basis of subsequent reconciliation between divergent people (Eph 2:14-22).<\/p>\n<p>The early church understood “peace” to be the final, end-time salvation of God given already through Jesus Christ (cf. Phil 4:7-9). This understanding of “peace” altered the content of the common greeting “go in peace” as it was taken up in the Christian community. In Paul’s common “grace and peace” greeting (1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2, etc.; cf. also 1 Pt 1:2; 2 Jn 1:3; Jude 1:2; Rv 1:4), it is no longer a mere wish for peace that Paul extends to his readers but is a reminder of the messianic gifts available in the present time through Christ to the man of faith. In accord with this, Jesus is described as “peace” itself (Eph 2:14), while God, too, because of his act of reconciliation through Christ, is known as a “God of peace” (Phil 4:9; Col 3:15).<\/p>\n<p>This gift of peace or reconciliation with God, made available through Christ, places an ethical demand on the Christian; it calls for the exercises of “peace” (as reconciliation between persons) within the church. Peace, as a fruit of the Spirit (Gal 5:22), is to be the goal of the Christian’s dealings with others (Rom 12:18; 14:19; Heb 12:14).<\/p>","summary_ro":"PEACE Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers. In the Old Testament Shalom, the most prominent OT term for “peace,” held a wide range of conno...","summary_en":"PEACE Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers. In the Old Testament Shalom, the most prominent OT term for “peace,” held a wide range of conno...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51737,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:18","title_en":"Study Note: Isaia 48:18","content_ro":"<p><strong>48:18<\/strong> <em>Peace<\/em> and <em>righteousness<\/em> will be established when the Kingdom of God comes in its fullness (see 66:12). • <em>like a gentle river . . . like waves:<\/em> An abundance of comforting peace and overflowing resources of righteousness (cp. Amos 5:24) could have been Israel’s if its people had only listened to God.<\/p>","content_en":"<p><strong>48:18<\/strong> <em>Peace<\/em> and <em>righteousness<\/em> will be established when the Kingdom of God comes in its fullness (see 66:12). • <em>like a gentle river . . . like waves:<\/em> An abundance of comforting peace and overflowing resources of righteousness (cp. Amos 5:24) could have been Israel’s if its people had only listened to God.<\/p>","summary_ro":"48:18 Peace and righteousness will be established when the Kingdom of God comes in its fullness (see 66:12). • like a gentle river . . . like waves: An abundance of comforting peace and overflowing resources of righteousness (cp. Amos 5:24) could have been Israel’s if its people had only listened to God.","summary_en":"48:18 Peace and righteousness will be established when the Kingdom of God comes in its fullness (see 66:12). • like a gentle river . . . like waves: An abundance of comforting peace and overflowing resources of righteousness (cp. Amos 5:24) could have been Israel’s if its people had only listened to God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79363,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:18","title_en":"Study Note: Isaia 48:18","content_ro":"<p><strong>48:18<\/strong> <em>Peace<\/em> and <em>righteousness<\/em> will be established when the Kingdom of God comes in its fullness (see 66:12). • <em>like a gentle river . . . like waves:<\/em> An abundance of comforting peace and overflowing resources of righteousness (cp. Amos 5:24) could have been Israel’s if its people had only listened to God.<\/p>","content_en":"<p><strong>48:18<\/strong> <em>Peace<\/em> and <em>righteousness<\/em> will be established when the Kingdom of God comes in its fullness (see 66:12). • <em>like a gentle river . . . like waves:<\/em> An abundance of comforting peace and overflowing resources of righteousness (cp. Amos 5:24) could have been Israel’s if its people had only listened to God.<\/p>","summary_ro":"48:18 Peace and righteousness will be established when the Kingdom of God comes in its fullness (see 66:12). • like a gentle river . . . like waves: An abundance of comforting peace and overflowing resources of righteousness (cp. Amos 5:24) could have been Israel’s if its people had only listened to God.","summary_en":"48:18 Peace and righteousness will be established when the Kingdom of God comes in its fullness (see 66:12). • like a gentle river . . . like waves: An abundance of comforting peace and overflowing resources of righteousness (cp. Amos 5:24) could have been Israel’s if its people had only listened to God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106989,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:18","title_en":"Study Note: Isaia 48:18","content_ro":"<p><strong>48:18<\/strong> <em>Peace<\/em> and <em>righteousness<\/em> will be established when the Kingdom of God comes in its fullness (see 66:12). • <em>like a gentle river . . . like waves:<\/em> An abundance of comforting peace and overflowing resources of righteousness (cp. Amos 5:24) could have been Israel’s if its people had only listened to God.<\/p>","content_en":"<p><strong>48:18<\/strong> <em>Peace<\/em> and <em>righteousness<\/em> will be established when the Kingdom of God comes in its fullness (see 66:12). • <em>like a gentle river . . . like waves:<\/em> An abundance of comforting peace and overflowing resources of righteousness (cp. Amos 5:24) could have been Israel’s if its people had only listened to God.<\/p>","summary_ro":"48:18 Peace and righteousness will be established when the Kingdom of God comes in its fullness (see 66:12). • like a gentle river . . . like waves: An abundance of comforting peace and overflowing resources of righteousness (cp. Amos 5:24) could have been Israel’s if its people had only listened to God.","summary_en":"48:18 Peace and righteousness will be established when the Kingdom of God comes in its fullness (see 66:12). • like a gentle river . . . like waves: An abundance of comforting peace and overflowing resources of righteousness (cp. Amos 5:24) could have been Israel’s if its people had only listened to God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134615,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:18","title_en":"Study Note: Isaia 48:18","content_ro":"<p><strong>48:18<\/strong> <em>Peace<\/em> and <em>righteousness<\/em> will be established when the Kingdom of God comes in its fullness (see 66:12). • <em>like a gentle river . . . like waves:<\/em> An abundance of comforting peace and overflowing resources of righteousness (cp. Amos 5:24) could have been Israel’s if its people had only listened to God.<\/p>","content_en":"<p><strong>48:18<\/strong> <em>Peace<\/em> and <em>righteousness<\/em> will be established when the Kingdom of God comes in its fullness (see 66:12). • <em>like a gentle river . . . like waves:<\/em> An abundance of comforting peace and overflowing resources of righteousness (cp. Amos 5:24) could have been Israel’s if its people had only listened to God.<\/p>","summary_ro":"48:18 Peace and righteousness will be established when the Kingdom of God comes in its fullness (see 66:12). • like a gentle river . . . like waves: An abundance of comforting peace and overflowing resources of righteousness (cp. Amos 5:24) could have been Israel’s if its people had only listened to God.","summary_en":"48:18 Peace and righteousness will be established when the Kingdom of God comes in its fullness (see 66:12). • like a gentle river . . . like waves: An abundance of comforting peace and overflowing resources of righteousness (cp. Amos 5:24) could have been Israel’s if its people had only listened to God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":51738,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:19","title_en":"Study Note: Isaia 48:19","content_ro":"<p><strong>48:19<\/strong> <em>Your descendants . . . like the sands:<\/em> This would fulfill God’s covenant to Abraham (Gen 22:17); by contrast, the Israelites were nearly wiped out in the Exile (see Isa 44:26).<\/p>","content_en":"<p><strong>48:19<\/strong> <em>Your descendants . . . like the sands:<\/em> This would fulfill God’s covenant to Abraham (Gen 22:17); by contrast, the Israelites were nearly wiped out in the Exile (see Isa 44:26).<\/p>","summary_ro":"48:19 Your descendants . . . like the sands: This would fulfill God’s covenant to Abraham (Gen 22:17); by contrast, the Israelites were nearly wiped out in the Exile (see Isa 44:26).","summary_en":"48:19 Your descendants . . . like the sands: This would fulfill God’s covenant to Abraham (Gen 22:17); by contrast, the Israelites were nearly wiped out in the Exile (see Isa 44:26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79364,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:19","title_en":"Study Note: Isaia 48:19","content_ro":"<p><strong>48:19<\/strong> <em>Your descendants . . . like the sands:<\/em> This would fulfill God’s covenant to Abraham (Gen 22:17); by contrast, the Israelites were nearly wiped out in the Exile (see Isa 44:26).<\/p>","content_en":"<p><strong>48:19<\/strong> <em>Your descendants . . . like the sands:<\/em> This would fulfill God’s covenant to Abraham (Gen 22:17); by contrast, the Israelites were nearly wiped out in the Exile (see Isa 44:26).<\/p>","summary_ro":"48:19 Your descendants . . . like the sands: This would fulfill God’s covenant to Abraham (Gen 22:17); by contrast, the Israelites were nearly wiped out in the Exile (see Isa 44:26).","summary_en":"48:19 Your descendants . . . like the sands: This would fulfill God’s covenant to Abraham (Gen 22:17); by contrast, the Israelites were nearly wiped out in the Exile (see Isa 44:26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106990,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:19","title_en":"Study Note: Isaia 48:19","content_ro":"<p><strong>48:19<\/strong> <em>Your descendants . . . like the sands:<\/em> This would fulfill God’s covenant to Abraham (Gen 22:17); by contrast, the Israelites were nearly wiped out in the Exile (see Isa 44:26).<\/p>","content_en":"<p><strong>48:19<\/strong> <em>Your descendants . . . like the sands:<\/em> This would fulfill God’s covenant to Abraham (Gen 22:17); by contrast, the Israelites were nearly wiped out in the Exile (see Isa 44:26).<\/p>","summary_ro":"48:19 Your descendants . . . like the sands: This would fulfill God’s covenant to Abraham (Gen 22:17); by contrast, the Israelites were nearly wiped out in the Exile (see Isa 44:26).","summary_en":"48:19 Your descendants . . . like the sands: This would fulfill God’s covenant to Abraham (Gen 22:17); by contrast, the Israelites were nearly wiped out in the Exile (see Isa 44:26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134616,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:19","title_en":"Study Note: Isaia 48:19","content_ro":"<p><strong>48:19<\/strong> <em>Your descendants . . . like the sands:<\/em> This would fulfill God’s covenant to Abraham (Gen 22:17); by contrast, the Israelites were nearly wiped out in the Exile (see Isa 44:26).<\/p>","content_en":"<p><strong>48:19<\/strong> <em>Your descendants . . . like the sands:<\/em> This would fulfill God’s covenant to Abraham (Gen 22:17); by contrast, the Israelites were nearly wiped out in the Exile (see Isa 44:26).<\/p>","summary_ro":"48:19 Your descendants . . . like the sands: This would fulfill God’s covenant to Abraham (Gen 22:17); by contrast, the Israelites were nearly wiped out in the Exile (see Isa 44:26).","summary_en":"48:19 Your descendants . . . like the sands: This would fulfill God’s covenant to Abraham (Gen 22:17); by contrast, the Israelites were nearly wiped out in the Exile (see Isa 44:26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":17752,"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":51739,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:20","title_en":"Study Note: Isaia 48:20","content_ro":"<p><strong>48:20<\/strong> <em>Leave Babylon:<\/em> See also 52:11-12; 55:12.<\/p>","content_en":"<p><strong>48:20<\/strong> <em>Leave Babylon:<\/em> See also 52:11-12; 55:12.<\/p>","summary_ro":"48:20 Leave Babylon: See also 52:11-12; 55:12.","summary_en":"48:20 Leave Babylon: See also 52:11-12; 55:12.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79365,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:20","title_en":"Study Note: Isaia 48:20","content_ro":"<p><strong>48:20<\/strong> <em>Leave Babylon:<\/em> See also 52:11-12; 55:12.<\/p>","content_en":"<p><strong>48:20<\/strong> <em>Leave Babylon:<\/em> See also 52:11-12; 55:12.<\/p>","summary_ro":"48:20 Leave Babylon: See also 52:11-12; 55:12.","summary_en":"48:20 Leave Babylon: See also 52:11-12; 55:12.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106991,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:20","title_en":"Study Note: Isaia 48:20","content_ro":"<p><strong>48:20<\/strong> <em>Leave Babylon:<\/em> See also 52:11-12; 55:12.<\/p>","content_en":"<p><strong>48:20<\/strong> <em>Leave Babylon:<\/em> See also 52:11-12; 55:12.<\/p>","summary_ro":"48:20 Leave Babylon: See also 52:11-12; 55:12.","summary_en":"48:20 Leave Babylon: See also 52:11-12; 55:12.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134617,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:20","title_en":"Study Note: Isaia 48:20","content_ro":"<p><strong>48:20<\/strong> <em>Leave Babylon:<\/em> See also 52:11-12; 55:12.<\/p>","content_en":"<p><strong>48:20<\/strong> <em>Leave Babylon:<\/em> See also 52:11-12; 55:12.<\/p>","summary_ro":"48:20 Leave Babylon: See also 52:11-12; 55:12.","summary_en":"48:20 Leave Babylon: See also 52:11-12; 55:12.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64024,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of a Second Exodus","title_en":"The Promise of a Second Exodus","content_ro":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","content_en":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","summary_ro":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","summary_en":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91650,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of a Second Exodus","title_en":"The Promise of a Second Exodus","content_ro":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","content_en":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","summary_ro":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","summary_en":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119276,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of a Second Exodus","title_en":"The Promise of a Second Exodus","content_ro":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","content_en":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","summary_ro":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","summary_en":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146902,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of a Second Exodus","title_en":"The Promise of a Second Exodus","content_ro":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","content_en":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","summary_ro":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","summary_en":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":9393,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Desert","title_en":"Desert","content_ro":"<h3>DESERT<\/h3>\n\n<p>Empty waste place, often arid, sandy, and incapable of sustaining vegetable life, as for example the Negev of southern Palestine. A desert frequently includes local areas where marginal life is possible. The most common Hebrew term for desert means “wilderness” and is perhaps related to a verb meaning “to drive,” as a shepherd drives sheep to pasturage. The Greek word commonly used in the NT and in the Septuagint (ancient Greek translation of the OT) implies an unenclosed, uncultivated area where wild beasts roam (Dt 32:10; Jb 24:5). The wilderness is also sometimes a place of pasturage (Ex 3:1; Ps 65:12; Jer 23:10; Jl 2:22).<\/p>\n<p>The Bible often refers to wilderness regions (e.g., Gn 16:7; 21:20; 1 Sm 17:28; Mt 3:1; Mk 1:13; Lk 15:4). “Wilderness” is usually a place with no settled population (Nm 14:33; Dt 32:10; Jb 38:26; Prv 21:19; Jer 9:2) but is the dwelling place of wildlife: the vulture (Ps 102:6), wild asses (Jb 24:5), jackals (Mal 1:3), and ostriches (Lam 4:3). The term is also used figuratively (Hos 2:3; Jer 2:31).<\/p>\n<p>Another Hebrew term for desert, from a root meaning “to be arid,” refers to an infertile, desolate, bare steppe (Jb 24:5; Is 33:9; Jer 51:43). The plural form of that word describes topographical features of the desert plains of Moab (Nm 22:1; 26:3, 63; Dt 34:1) and of Jericho (Jos 4:13; 5:10; 2 Kgs 25:5). With the definite article, that word (the Arabah) is the plain of the Jordan Valley and of the environs of the Dead Sea. The geography of that region contains sharp contrasts; the Jordan Valley, dense with a junglelike forest sheltering wild beasts (including lions in biblical times), gives way to the steppe lands of the Dead Sea area, which have always been desert.<\/p>\n<p>Two other Hebrew terms, meaning “waste” and “ruin,” refer to districts or settlements once inhabited but later devastated (Is 1:7; 5:9; 6:11; Jer 42:18; Ez 35:7). They are also used more generally for any desolate or waste place (Lv 26:31, 33; Jb 3:14; Pss 9:6; 109:10; Is 5:17; 44:26; 51:3; 52:9; Jer 7:34; Ez 5:14). One of them is also used once for the wilderness of the exodus (Is 48:21). Another word meaning “waste” (Ps 78:40; Is 43:19-20), when prefixed with the definite article, is a proper name for Jeshimon, a tract of land west of the Dead Sea (Nm 21:20; 1 Sm 23:24; 26:1).<\/p>\n<p>In the NT the noun for “wilderness” and the adjective “desert” (Mt 3:1; 24:26; Lk 5:16; Jn 6:31; Acts 8:26) come from the same Greek root.<\/p>\n<p>The whole of biblical history has been interpreted as having a desert or wilderness motif. It can be seen in the realm of disobedient human experience outside the Garden of Eden; in the wandering of Israel during the exodus; in the struggle between pure faith in the desert and soft, idolatrous city life. The desert is viewed as a realm of demons and death (Dt 32:17; Is 34:13-14); its demonic wildness resembles the primeval chaos of the Creation (Gn 1:2; Jb 26:7). Several moving passages of Scripture deal with renewal of life in a desert valley (e.g., Ez 37), or with transformation of arid land into a productive garden (Is 41:18-20).<\/p>\n<p>The desert is also a place where God is close to his people (Dt 32:10-12), both watching over them and testing their obedience (Jer 2:2; Hos 2:14-15). Finally, the desert is a place of refuge, cleansing, and consecration. In the Gospels the desert theme of the exodus recurs in the 40 days and nights in which Jesus was tempted in the wilderness (Mk 1:13; cf. Ps 91). The desert fathers of the early church and the hermits of the Middle Ages emulated the prophet Elijah and John the Baptist (1 Kgs 19:4-8; Mt 3:1-6).<\/p>\n<p><em>See also<\/em> Negeb, Negev; Palestine; Wilderness.<\/p>","content_en":"<h3>DESERT<\/h3>\n\n<p>Empty waste place, often arid, sandy, and incapable of sustaining vegetable life, as for example the Negev of southern Palestine. A desert frequently includes local areas where marginal life is possible. The most common Hebrew term for desert means “wilderness” and is perhaps related to a verb meaning “to drive,” as a shepherd drives sheep to pasturage. The Greek word commonly used in the NT and in the Septuagint (ancient Greek translation of the OT) implies an unenclosed, uncultivated area where wild beasts roam (Dt 32:10; Jb 24:5). The wilderness is also sometimes a place of pasturage (Ex 3:1; Ps 65:12; Jer 23:10; Jl 2:22).<\/p>\n<p>The Bible often refers to wilderness regions (e.g., Gn 16:7; 21:20; 1 Sm 17:28; Mt 3:1; Mk 1:13; Lk 15:4). “Wilderness” is usually a place with no settled population (Nm 14:33; Dt 32:10; Jb 38:26; Prv 21:19; Jer 9:2) but is the dwelling place of wildlife: the vulture (Ps 102:6), wild asses (Jb 24:5), jackals (Mal 1:3), and ostriches (Lam 4:3). The term is also used figuratively (Hos 2:3; Jer 2:31).<\/p>\n<p>Another Hebrew term for desert, from a root meaning “to be arid,” refers to an infertile, desolate, bare steppe (Jb 24:5; Is 33:9; Jer 51:43). The plural form of that word describes topographical features of the desert plains of Moab (Nm 22:1; 26:3, 63; Dt 34:1) and of Jericho (Jos 4:13; 5:10; 2 Kgs 25:5). With the definite article, that word (the Arabah) is the plain of the Jordan Valley and of the environs of the Dead Sea. The geography of that region contains sharp contrasts; the Jordan Valley, dense with a junglelike forest sheltering wild beasts (including lions in biblical times), gives way to the steppe lands of the Dead Sea area, which have always been desert.<\/p>\n<p>Two other Hebrew terms, meaning “waste” and “ruin,” refer to districts or settlements once inhabited but later devastated (Is 1:7; 5:9; 6:11; Jer 42:18; Ez 35:7). They are also used more generally for any desolate or waste place (Lv 26:31, 33; Jb 3:14; Pss 9:6; 109:10; Is 5:17; 44:26; 51:3; 52:9; Jer 7:34; Ez 5:14). One of them is also used once for the wilderness of the exodus (Is 48:21). Another word meaning “waste” (Ps 78:40; Is 43:19-20), when prefixed with the definite article, is a proper name for Jeshimon, a tract of land west of the Dead Sea (Nm 21:20; 1 Sm 23:24; 26:1).<\/p>\n<p>In the NT the noun for “wilderness” and the adjective “desert” (Mt 3:1; 24:26; Lk 5:16; Jn 6:31; Acts 8:26) come from the same Greek root.<\/p>\n<p>The whole of biblical history has been interpreted as having a desert or wilderness motif. It can be seen in the realm of disobedient human experience outside the Garden of Eden; in the wandering of Israel during the exodus; in the struggle between pure faith in the desert and soft, idolatrous city life. The desert is viewed as a realm of demons and death (Dt 32:17; Is 34:13-14); its demonic wildness resembles the primeval chaos of the Creation (Gn 1:2; Jb 26:7). Several moving passages of Scripture deal with renewal of life in a desert valley (e.g., Ez 37), or with transformation of arid land into a productive garden (Is 41:18-20).<\/p>\n<p>The desert is also a place where God is close to his people (Dt 32:10-12), both watching over them and testing their obedience (Jer 2:2; Hos 2:14-15). Finally, the desert is a place of refuge, cleansing, and consecration. In the Gospels the desert theme of the exodus recurs in the 40 days and nights in which Jesus was tempted in the wilderness (Mk 1:13; cf. Ps 91). The desert fathers of the early church and the hermits of the Middle Ages emulated the prophet Elijah and John the Baptist (1 Kgs 19:4-8; Mt 3:1-6).<\/p>\n<p><em>See also<\/em> Negeb, Negev; Palestine; Wilderness.<\/p>","summary_ro":"DESERT Empty waste place, often arid, sandy, and incapable of sustaining vegetable life, as for example the Negev of southern Palestine. A desert frequently includes local areas where marginal life is possible. The most common Hebrew term for desert means “wilderness” and is perhaps related to a verb meaning “to drive,” as a shepherd drives sheep to pasturage. The Greek word commonly used in the NT and in the Septuagint (ancient Greek translation of the OT) implies an unenclosed, uncultivated...","summary_en":"DESERT Empty waste place, often arid, sandy, and incapable of sustaining vegetable life, as for example the Negev of southern Palestine. A desert frequently includes local areas where marginal life is possible. The most common Hebrew term for desert means “wilderness” and is perhaps related to a verb meaning “to drive,” as a shepherd drives sheep to pasturage. The Greek word commonly used in the NT and in the Septuagint (ancient Greek translation of the OT) implies an unenclosed, uncultivated...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51740,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:21","title_en":"Study Note: Isaia 48:21","content_ro":"<p><strong>48:21<\/strong> <em>not thirsty . . . rock . . . water gushed:<\/em> These reminders of God’s provision in the Exodus provide a fitting summary of what he would do to rescue Israel from captivity in Babylon (see Num 20:11).<\/p>","content_en":"<p><strong>48:21<\/strong> <em>not thirsty . . . rock . . . water gushed:<\/em> These reminders of God’s provision in the Exodus provide a fitting summary of what he would do to rescue Israel from captivity in Babylon (see Num 20:11).<\/p>","summary_ro":"48:21 not thirsty . . . rock . . . water gushed: These reminders of God’s provision in the Exodus provide a fitting summary of what he would do to rescue Israel from captivity in Babylon (see Num 20:11).","summary_en":"48:21 not thirsty . . . rock . . . water gushed: These reminders of God’s provision in the Exodus provide a fitting summary of what he would do to rescue Israel from captivity in Babylon (see Num 20:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79366,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:21","title_en":"Study Note: Isaia 48:21","content_ro":"<p><strong>48:21<\/strong> <em>not thirsty . . . rock . . . water gushed:<\/em> These reminders of God’s provision in the Exodus provide a fitting summary of what he would do to rescue Israel from captivity in Babylon (see Num 20:11).<\/p>","content_en":"<p><strong>48:21<\/strong> <em>not thirsty . . . rock . . . water gushed:<\/em> These reminders of God’s provision in the Exodus provide a fitting summary of what he would do to rescue Israel from captivity in Babylon (see Num 20:11).<\/p>","summary_ro":"48:21 not thirsty . . . rock . . . water gushed: These reminders of God’s provision in the Exodus provide a fitting summary of what he would do to rescue Israel from captivity in Babylon (see Num 20:11).","summary_en":"48:21 not thirsty . . . rock . . . water gushed: These reminders of God’s provision in the Exodus provide a fitting summary of what he would do to rescue Israel from captivity in Babylon (see Num 20:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106992,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:21","title_en":"Study Note: Isaia 48:21","content_ro":"<p><strong>48:21<\/strong> <em>not thirsty . . . rock . . . water gushed:<\/em> These reminders of God’s provision in the Exodus provide a fitting summary of what he would do to rescue Israel from captivity in Babylon (see Num 20:11).<\/p>","content_en":"<p><strong>48:21<\/strong> <em>not thirsty . . . rock . . . water gushed:<\/em> These reminders of God’s provision in the Exodus provide a fitting summary of what he would do to rescue Israel from captivity in Babylon (see Num 20:11).<\/p>","summary_ro":"48:21 not thirsty . . . rock . . . water gushed: These reminders of God’s provision in the Exodus provide a fitting summary of what he would do to rescue Israel from captivity in Babylon (see Num 20:11).","summary_en":"48:21 not thirsty . . . rock . . . water gushed: These reminders of God’s provision in the Exodus provide a fitting summary of what he would do to rescue Israel from captivity in Babylon (see Num 20:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134618,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:21","title_en":"Study Note: Isaia 48:21","content_ro":"<p><strong>48:21<\/strong> <em>not thirsty . . . rock . . . water gushed:<\/em> These reminders of God’s provision in the Exodus provide a fitting summary of what he would do to rescue Israel from captivity in Babylon (see Num 20:11).<\/p>","content_en":"<p><strong>48:21<\/strong> <em>not thirsty . . . rock . . . water gushed:<\/em> These reminders of God’s provision in the Exodus provide a fitting summary of what he would do to rescue Israel from captivity in Babylon (see Num 20:11).<\/p>","summary_ro":"48:21 not thirsty . . . rock . . . water gushed: These reminders of God’s provision in the Exodus provide a fitting summary of what he would do to rescue Israel from captivity in Babylon (see Num 20:11).","summary_en":"48:21 not thirsty . . . rock . . . water gushed: These reminders of God’s provision in the Exodus provide a fitting summary of what he would do to rescue Israel from captivity in Babylon (see Num 20:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":51741,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:22","title_en":"Study Note: Isaia 48:22","content_ro":"<p><strong>48:22<\/strong> This refrain, <em>no peace for the wicked<\/em> (also 57:21), continues the sharp divide between the godly and the wicked (see 66:24). Peace speaks of God’s kingdom, from which the wicked are excluded.<\/p>","content_en":"<p><strong>48:22<\/strong> This refrain, <em>no peace for the wicked<\/em> (also 57:21), continues the sharp divide between the godly and the wicked (see 66:24). Peace speaks of God’s kingdom, from which the wicked are excluded.<\/p>","summary_ro":"48:22 This refrain, no peace for the wicked (also 57:21), continues the sharp divide between the godly and the wicked (see 66:24). Peace speaks of God’s kingdom, from which the wicked are excluded.","summary_en":"48:22 This refrain, no peace for the wicked (also 57:21), continues the sharp divide between the godly and the wicked (see 66:24). Peace speaks of God’s kingdom, from which the wicked are excluded.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79367,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:22","title_en":"Study Note: Isaia 48:22","content_ro":"<p><strong>48:22<\/strong> This refrain, <em>no peace for the wicked<\/em> (also 57:21), continues the sharp divide between the godly and the wicked (see 66:24). Peace speaks of God’s kingdom, from which the wicked are excluded.<\/p>","content_en":"<p><strong>48:22<\/strong> This refrain, <em>no peace for the wicked<\/em> (also 57:21), continues the sharp divide between the godly and the wicked (see 66:24). Peace speaks of God’s kingdom, from which the wicked are excluded.<\/p>","summary_ro":"48:22 This refrain, no peace for the wicked (also 57:21), continues the sharp divide between the godly and the wicked (see 66:24). Peace speaks of God’s kingdom, from which the wicked are excluded.","summary_en":"48:22 This refrain, no peace for the wicked (also 57:21), continues the sharp divide between the godly and the wicked (see 66:24). Peace speaks of God’s kingdom, from which the wicked are excluded.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106993,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:22","title_en":"Study Note: Isaia 48:22","content_ro":"<p><strong>48:22<\/strong> This refrain, <em>no peace for the wicked<\/em> (also 57:21), continues the sharp divide between the godly and the wicked (see 66:24). Peace speaks of God’s kingdom, from which the wicked are excluded.<\/p>","content_en":"<p><strong>48:22<\/strong> This refrain, <em>no peace for the wicked<\/em> (also 57:21), continues the sharp divide between the godly and the wicked (see 66:24). Peace speaks of God’s kingdom, from which the wicked are excluded.<\/p>","summary_ro":"48:22 This refrain, no peace for the wicked (also 57:21), continues the sharp divide between the godly and the wicked (see 66:24). Peace speaks of God’s kingdom, from which the wicked are excluded.","summary_en":"48:22 This refrain, no peace for the wicked (also 57:21), continues the sharp divide between the godly and the wicked (see 66:24). Peace speaks of God’s kingdom, from which the wicked are excluded.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134619,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 48:22","title_en":"Study Note: Isaia 48:22","content_ro":"<p><strong>48:22<\/strong> This refrain, <em>no peace for the wicked<\/em> (also 57:21), continues the sharp divide between the godly and the wicked (see 66:24). Peace speaks of God’s kingdom, from which the wicked are excluded.<\/p>","content_en":"<p><strong>48:22<\/strong> This refrain, <em>no peace for the wicked<\/em> (also 57:21), continues the sharp divide between the godly and the wicked (see 66:24). Peace speaks of God’s kingdom, from which the wicked are excluded.<\/p>","summary_ro":"48:22 This refrain, no peace for the wicked (also 57:21), continues the sharp divide between the godly and the wicked (see 66:24). Peace speaks of God’s kingdom, from which the wicked are excluded.","summary_en":"48:22 This refrain, no peace for the wicked (also 57:21), continues the sharp divide between the godly and the wicked (see 66:24). Peace speaks of God’s kingdom, from which the wicked are excluded.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}