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{"verseMap":{"1":[{"id":6588,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Church","title_en":"Church","content_ro":"<h3>CHURCH<\/h3>\n<p>A group or assembly of persons called together for a particular purpose. The term appears in only two verses in the Gospels (Mt 16:18; 18:17) but frequently in the book of Acts, most of the letters of Paul, as well as most of the remaining NT writings, especially the Revelation of John.<\/p>\n<p>One way of referring to the body of Israel in the OT was simply “the congregation.” Groups claiming to be the true Israel spiritually rather then naturally called themselves “the congregation.” The term was used by the writers of the Dead Sea Scrolls as well as by early Christians; it is the actual meaning of the word “church.” Christians often referred to themselves simply as the church or the congregation (with “of God” being understood). The term could be applied either to all believers in the world or to any local group of them. It meant the total presence of God’s people in a given location. That is why the NT often uses the singular “church” even when many groups of believers are included together (Acts 9:31; 2 Cor 1:1); the term “churches” is rarely found (Acts 15:41; 16:5). Each group or the whole group was the place where God was present (Mt 16:18; 18:17); God had purchased the congregation with the blood of his Son (Acts 20:28). The use of the word “church” in the NT is also somewhat dependent upon the Greek world. In the Greek world the word translated “church” designated an <em>assembly<\/em> of people, a meeting, such as a regularly summoned political body, or simply a <em>gathering<\/em> of people. The word is used in such a secular way in Acts 19:32, 39, 41.<\/p>\n<p>The specifically Christian usages of this concept vary considerably in the NT. (1) In analogy to the OT, it sometimes refers to a church meeting, as when Paul says to the Christians in Corinth: “When you meet as a church . . .” (1 Cor 11:18). This means that Christians are the people of God especially when they are gathered for worship. (2) In texts such as Matthew 18:17, Acts 5:11, 1 Corinthians 4:17, and Philippians 4:15, “church” refers to the entire group of Christians living in one place. Often, the local character of a Christian congregation is emphasized, as in the phrases, “the church in Jerusalem” (Acts 8:1), “in Corinth” (1 Cor 1:2), “in Thessalonica” (1 Thes 1:1). (3) In other texts, house assemblies of Christians are called churches, such as those who met in the house of Priscilla and Aquila (Rom 16:5; 1 Cor 16:19). (4) Throughout the NT, “the church” designates the universal church, to which all believers belong (see Acts 9:31; 1 Cor 6:4; Eph 1:22; Col 1:18). Jesus’ first word about the founding of the Christian movement in Matthew 16:18 has this larger meaning: “I will build my church, and the powers of death shall not prevail against it” (<span>rsv<\/span>).<\/p>\n<p>The church, both as a universal reality and in its local, concrete expression, is more specifically designated in Paul’s writings as “the church of God” (e.g., 1 Cor 1:2; 10:32) or “the churches of Christ” (Rom 16:16). In this way a common, secular Greek term receives its distinctive Christian meaning and sets the Christian assembly\/ gathering\/community apart from all other secular or religious groups.<\/p>\n<p>It is clear from the NT as a whole that the Christian community understood itself as the community of the end time, as the community called into being by God’s end-time act of revelation and divine presence in Jesus of Nazareth. So Paul tells the Christians in Corinth that they are those “upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>). That is, God had visited his creation, had called out of both Judaism and the gentile world a new people, empowered by his Spirit to be present in the world, sharing the Good News (gospel) of his radical, unconditional love for his creation (Eph 2:11-22). The Gospels tell us that Jesus chose 12 disciples who became the foundation of this new people. The correspondence to the 12 tribes of Israel is clear, and it shows that the church was understood both as grounded in Judaism and as the fulfillment of God’s intention in calling Israel to become “a light to the nations, that my salvation may reach to the end of the earth” (Is 49:6, <span>rsv<\/span>; Rom 11:1-5). It is this recognition that allows Paul to call this new Gentile-Jewish community, this new creation, “the Israel of God” (Gal 6:15-16). In this new community the traditional barriers of race, social standing, and sex—barriers that divided people from one another and categorized them into inferior and superior classes—are seen to be shattered: “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Gal 3:28, <span>niv<\/span>). This one entity is called “the body of Christ.”<\/p>\n<p>Paul is alone among NT writers in speaking of the church as Christ’s body (Rom 12:5; 1 Cor 12:27; Eph 1:22-23; 4:12; see also 1 Cor 10:16-17; 12:12-13), or as “the body” of which Christ is the “head” (Eph 4:15; Col 1:18). The origin of this way of speaking about the church is not clear. Among a number of suggestions, two are particularly revealing about Paul’s thought: (1) The Damascus road experience. According to the accounts in Acts (9:3-7; 22:6-11; 26:12-18), Jesus identifies himself with his persecuted disciples. By persecuting these early Christians, Paul was actually fighting against Christ himself. It is possible that later reflection on this experience led Paul to the conviction that the living Christ was so identified with his community that it could be spoken of as his “body,” that is, the concrete expression of his real presence. (2) The Hebrew concept of corporate solidarity. Paul was a Hebrew of the Hebrews (Phil 3:5), and his thinking was thoroughly Jewish. In that context, the individual is largely thought of as intimately tied into the nation as a whole; the individual does not have real existence apart from the whole people. At the same time, the entire people can be seen as represented by one individual. Thus, “Israel” is both the name of one individual and the name of a whole people. The “servant” of Isaiah 42–53 can be both an individual (Is 42:1-4) and the nation of Israel (49:1-6). This idea of corporate solidarity (or personality) is the background for the intimate connection Paul makes between “the first Adam” and sinful humanity as well as between “the last (or second) Adam” (Christ) and renewed humanity (1 Cor 15:45-49; see also Rom 5:12-21).<\/p>\n<p>The reality of the intimate relation between Christ and his church is thus expressed by Paul as the organic unity and integration of the physical body (Rom 12:4-8; 1 Cor 12:12-27). For Paul, the Lord’s Supper is a specific manifestation of this reality: “The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread” (1 Cor 10:16b-17, <span>rsv<\/span>). Since this is the case, Paul goes on to argue, all the functions of the body have their legitimate and rightful place. Division within the body (i.e., the church) reveals that there is something unhealthy within. It is this image of the church as the “body of Christ” that lies behind Paul’s repeated call for and insistence upon unity within the Christian community.<\/p>","content_en":"<h3>CHURCH<\/h3>\n<p>A group or assembly of persons called together for a particular purpose. The term appears in only two verses in the Gospels (Mt 16:18; 18:17) but frequently in the book of Acts, most of the letters of Paul, as well as most of the remaining NT writings, especially the Revelation of John.<\/p>\n<p>One way of referring to the body of Israel in the OT was simply “the congregation.” Groups claiming to be the true Israel spiritually rather then naturally called themselves “the congregation.” The term was used by the writers of the Dead Sea Scrolls as well as by early Christians; it is the actual meaning of the word “church.” Christians often referred to themselves simply as the church or the congregation (with “of God” being understood). The term could be applied either to all believers in the world or to any local group of them. It meant the total presence of God’s people in a given location. That is why the NT often uses the singular “church” even when many groups of believers are included together (Acts 9:31; 2 Cor 1:1); the term “churches” is rarely found (Acts 15:41; 16:5). Each group or the whole group was the place where God was present (Mt 16:18; 18:17); God had purchased the congregation with the blood of his Son (Acts 20:28). The use of the word “church” in the NT is also somewhat dependent upon the Greek world. In the Greek world the word translated “church” designated an <em>assembly<\/em> of people, a meeting, such as a regularly summoned political body, or simply a <em>gathering<\/em> of people. The word is used in such a secular way in Acts 19:32, 39, 41.<\/p>\n<p>The specifically Christian usages of this concept vary considerably in the NT. (1) In analogy to the OT, it sometimes refers to a church meeting, as when Paul says to the Christians in Corinth: “When you meet as a church . . .” (1 Cor 11:18). This means that Christians are the people of God especially when they are gathered for worship. (2) In texts such as Matthew 18:17, Acts 5:11, 1 Corinthians 4:17, and Philippians 4:15, “church” refers to the entire group of Christians living in one place. Often, the local character of a Christian congregation is emphasized, as in the phrases, “the church in Jerusalem” (Acts 8:1), “in Corinth” (1 Cor 1:2), “in Thessalonica” (1 Thes 1:1). (3) In other texts, house assemblies of Christians are called churches, such as those who met in the house of Priscilla and Aquila (Rom 16:5; 1 Cor 16:19). (4) Throughout the NT, “the church” designates the universal church, to which all believers belong (see Acts 9:31; 1 Cor 6:4; Eph 1:22; Col 1:18). Jesus’ first word about the founding of the Christian movement in Matthew 16:18 has this larger meaning: “I will build my church, and the powers of death shall not prevail against it” (<span>rsv<\/span>).<\/p>\n<p>The church, both as a universal reality and in its local, concrete expression, is more specifically designated in Paul’s writings as “the church of God” (e.g., 1 Cor 1:2; 10:32) or “the churches of Christ” (Rom 16:16). In this way a common, secular Greek term receives its distinctive Christian meaning and sets the Christian assembly\/ gathering\/community apart from all other secular or religious groups.<\/p>\n<p>It is clear from the NT as a whole that the Christian community understood itself as the community of the end time, as the community called into being by God’s end-time act of revelation and divine presence in Jesus of Nazareth. So Paul tells the Christians in Corinth that they are those “upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>). That is, God had visited his creation, had called out of both Judaism and the gentile world a new people, empowered by his Spirit to be present in the world, sharing the Good News (gospel) of his radical, unconditional love for his creation (Eph 2:11-22). The Gospels tell us that Jesus chose 12 disciples who became the foundation of this new people. The correspondence to the 12 tribes of Israel is clear, and it shows that the church was understood both as grounded in Judaism and as the fulfillment of God’s intention in calling Israel to become “a light to the nations, that my salvation may reach to the end of the earth” (Is 49:6, <span>rsv<\/span>; Rom 11:1-5). It is this recognition that allows Paul to call this new Gentile-Jewish community, this new creation, “the Israel of God” (Gal 6:15-16). In this new community the traditional barriers of race, social standing, and sex—barriers that divided people from one another and categorized them into inferior and superior classes—are seen to be shattered: “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Gal 3:28, <span>niv<\/span>). This one entity is called “the body of Christ.”<\/p>\n<p>Paul is alone among NT writers in speaking of the church as Christ’s body (Rom 12:5; 1 Cor 12:27; Eph 1:22-23; 4:12; see also 1 Cor 10:16-17; 12:12-13), or as “the body” of which Christ is the “head” (Eph 4:15; Col 1:18). The origin of this way of speaking about the church is not clear. Among a number of suggestions, two are particularly revealing about Paul’s thought: (1) The Damascus road experience. According to the accounts in Acts (9:3-7; 22:6-11; 26:12-18), Jesus identifies himself with his persecuted disciples. By persecuting these early Christians, Paul was actually fighting against Christ himself. It is possible that later reflection on this experience led Paul to the conviction that the living Christ was so identified with his community that it could be spoken of as his “body,” that is, the concrete expression of his real presence. (2) The Hebrew concept of corporate solidarity. Paul was a Hebrew of the Hebrews (Phil 3:5), and his thinking was thoroughly Jewish. In that context, the individual is largely thought of as intimately tied into the nation as a whole; the individual does not have real existence apart from the whole people. At the same time, the entire people can be seen as represented by one individual. Thus, “Israel” is both the name of one individual and the name of a whole people. The “servant” of Isaiah 42–53 can be both an individual (Is 42:1-4) and the nation of Israel (49:1-6). This idea of corporate solidarity (or personality) is the background for the intimate connection Paul makes between “the first Adam” and sinful humanity as well as between “the last (or second) Adam” (Christ) and renewed humanity (1 Cor 15:45-49; see also Rom 5:12-21).<\/p>\n<p>The reality of the intimate relation between Christ and his church is thus expressed by Paul as the organic unity and integration of the physical body (Rom 12:4-8; 1 Cor 12:12-27). For Paul, the Lord’s Supper is a specific manifestation of this reality: “The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread” (1 Cor 10:16b-17, <span>rsv<\/span>). Since this is the case, Paul goes on to argue, all the functions of the body have their legitimate and rightful place. Division within the body (i.e., the church) reveals that there is something unhealthy within. It is this image of the church as the “body of Christ” that lies behind Paul’s repeated call for and insistence upon unity within the Christian community.<\/p>","summary_ro":"CHURCH A group or assembly of persons called together for a particular purpose. The term appears in only two verses in the Gospels (Mt 16:18; 18:17) but frequently in the book of Acts, most of the letters of Paul, as well as most of the remaining NT writings, especially the Revelation of John. One way of referring to the body of Israel in the OT was simply “the congregation.” Groups claiming to be the true Israel spiritually rather then naturally called themselves “the congregation.” The term...","summary_en":"CHURCH A group or assembly of persons called together for a particular purpose. The term appears in only two verses in the Gospels (Mt 16:18; 18:17) but frequently in the book of Acts, most of the letters of Paul, as well as most of the remaining NT writings, especially the Revelation of John. One way of referring to the body of Israel in the OT was simply “the congregation.” Groups claiming to be the true Israel spiritually rather then naturally called themselves “the congregation.” The term...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17868,"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":25381,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Messiah","title_en":"Messiah","content_ro":"<h3>MESSIAH<\/h3>\n<p>Title derived from the Hebrew, <span class=\"hebrew\" lang=\"he\">mashiach<\/span><em>,<\/em> a verbal adjective meaning “anointed one.” Along with its NT equivalent, <span class=\"greek\" lang=\"el\">christos<\/span> (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root <em>(<\/em><span class=\"hebrew\" lang=\"he\">mashach<\/span><em>)<\/em> conveys this idea as well.<\/p>\n<p>Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). While there is evidence for a literal anointing of prophets (1 Kgs 19:16), this does not appear to have been a standard practice. The anointing of Saul and David by Samuel established the act as a significant prerequisite for Hebrew kings before they assumed their positions of royal leadership. The king was especially considered to be the Lord’s anointed and as such was viewed to hold a secure position before men (1 Sm 12:14; 2 Sm 19:21) and God (Pss 2:2; 20:6). Along with numerous messianic prophecies, these proceedings helped inform the Jews of the Anointed One, par excellence, who would eventually come to bring salvation to Israel.<\/p>\n<p>Concluding the 13 articles of Hebraic faith attributed to Moses Maimonides (13th century <span>AD<\/span>) is the statement still found in many Hebrew prayer books: “I believe with a perfect heart that the Messiah will come; and although his coming be delayed, I will still wait patiently for his speedy appearance.”<\/p>\n<p class=\"h2\" id=\"MessiahintheOldTestament\">Messiah in the Old Testament<\/p>\n<p>Jewish hope for the advent of the Messiah developed dynamically from the period of David’s reign, when it was prophesied that his kingdom would endure to the end of time (2 Sm 7:16). Israel was told that, through David’s descendants, his throne would exert a never-ending dominion over all the earth (2 Sm 22:48-51; Jer 33). It is with this aspect of messianic salvation that Jewish minds have traditionally been preoccupied (cf. Acts 1:6).<\/p>\n<p>Among Orthodox rabbis there has never been a lack of conjecture respecting the details of the Messiah’s ministry. At one time the rabbis applied no less than 456 passages of Scripture to his person and salvation. Preoccupation with the Messiah is evident in the tractate <em>Sanhedrin<\/em> (Babylonian Talmud), where passages state that the world was created for him and that all the prophets prophesied of his days (<em>Sanhedrin<\/em> 98b, 99a). By and large, Orthodoxy still retains its time-worn belief in the Messiah’s reign in Jerusalem, the rebuilding of the temple, and the reestablishment of both priesthood and sacrifice.<\/p>\n<p>While later Judaism looked for the Messiah as an eschatological figure who will reign at the end of time, modern Jewish thought has largely jettisoned the traditional notion of a personal Messiah in favor of belief in a messianic age. Prevalent liberal Judaism envisions the world ultimately perfected through the influence of the twin Judaic ideals of justice and compassion. Such conviction, ignoring the plight of fallen humans and the teaching of Scripture, substitutes humanistic thinking for miraculous heavenly intervention.<\/p>\n<p>While the Messiah’s origin is linked firmly to the house of David (2 Sm 7:14; Hos 3:5), the promise for a Messiah was given long before David lived. In fact, the hope for the Messiah is implicit in the first promise of the establishment of the kingdom of God. Addressed to Satan, Genesis 3:15 declares that God will place hostility between the serpent and the woman until, in the fullness of time, the “seed” of the woman inflicts a fatal blow to the head of the serpent.<\/p>\n<p>The nature of messianic prophecy is progressive; each prophecy casts more light on the subject. This occurs, for example, respecting the concept of the “seed”: Messiah is to be born of a woman (Gn 3:15), through the line of Shem (9:26) and specifically through Abraham (22:18). Yet even as late as Genesis 22:18, the “seed” is not clearly presented as a person, since <span class=\"hebrew\" lang=\"he\">zerah<\/span> (seed) may indicate a singular or plural object. Still less apparent in these early stages of messianic prophecy is the nature of the “bruising” that is to occur. Yet the idea of the Messiah being crushed for sin is implicit in the Genesis pronouncement, as is the violence associated with that act. Chief among the messianic prophets, Isaiah gives full range to the axiom that the Anointed One must endure extensive suffering (Is 53:1). Under the figure “the Servant of the Lord,” four “servant songs” delineate the mission of the future deliverer (Is 42:1-7; 49:1-9; 50:4-11; 52:13–53:12). While it is true that Isaiah does not explicitly link the title Messiah with the Servant of the Lord, identifying both figures as one and the same person is justifiable. Both figures are uniquely anointed (61:1); each brings light to the Gentiles (55:4; cf. 49:6); neither is pretentious in his first appearance (7:14-15; 11:1; cf. 42:3; 53:1); and the title of Davidic “branch” rests upon them both (11:1-4). Equally significant are the dual facts of their humiliation and exaltation (49:7; 52:13-15). Jewish scholars of the early Christian era in the Aramaic Targum on the prophets paraphrase Isaiah 42:1, “Behold my Servant Messiah” and begin Isaiah 53, “Behold my Servant Messiah will prosper.” While Cyrus may be spoken of as “anointed,” no final salvific work is attributed to him (45:1-5). Israel, although elect and loved by God (41:8), is ill-equipped as God’s servant to bring his redeeming work to mankind (42:18). The collapse of David’s dynasty points eloquently to Israel’s need for an anointed monarch who will heal the apostasy and disobedience (Ex 33:5; Hos 4:1). More and more, OT history presents Israel’s comprehensive moral failure. Her problem, which she shares with mankind, can only be solved by the making of a covenant whose surety and focal point is both a personal Savior and sovereign Lord (Jer 31:31-34). The advent of such a champion lives in the recorded promise of a shoot from the stump of Jesse’s fallen tree, who will bring the light of life to God’s benighted people (Is 9:2; 11:1).<\/p>\n<p>It is difficult to get away from the idea that the concept of servanthood and lowliness belongs within the sphere of royalty (Zec 9:9). The concept of the Messiah filling the complementary offices of priest and king is incontrovertible (Ps 110:1-4); a suffering priest-king is far less obvious. Some among the Talmudic writers apparently recognized the likelihood that the Messiah would have to suffer. In the Babylonian Talmud, tractate <em>Sanhedrin<\/em> 98b, the Messiah is said to bear sicknesses and pain. Among the prayers for the Day of Atonement may be found the words of Eleazar ben Qalir (perhaps as late as <span>AD<\/span> 1000): “Our righteous Messiah has departed from us; we are horror-stricken, and there is none to justify us. Our iniquities and the yoke of our transgressions he carries, and is wounded for our transgressions. He bears on his shoulders our sins to find pardon for our iniquities. May we be healed by his stripes.” In a similar vein Rabbi Eliyya de Vidas writes, “The meaning of ‘He was wounded for our transgressions, bruised for our iniquities,’ is that since the Messiah bears our iniquities, which produce the effect of His being bruised, it follows that whosoever will not admit that the Messiah thus suffers for our iniquities must endure and suffer for them himself.” For all this, it is highly doubtful that anyone imagined the Messiah would accomplish his salvational work by means of his own death (cf. Is 53:12). When rabbinic speculation failed to satisfactorily harmonize the paradoxical facts of humiliation and exaltation, some hypothesized that God would send a Messiah to suffer as well as a Messiah to reign. Biblically, it is evident that the Anointed One’s terrible ordeal of suffering is but the necessary prelude to infinite glory. He is pictured not only as a great king (52:13; 53:12) but also as humble (53:2), humiliated (52:14), rejected (53:3), and bearing the consequences of mankind’s rebellion (vv 5-6). Yet he is raised up to intercede for, and richly bless, his people (v 12). The Messiah, having accomplished that full obedience that Adam and Israel failed to achieve, will bring Israel and the nations back to God (42:18-19; 49:3, 6).<\/p>\n<p>The writings of Daniel contain important messianic data. Daniel is unique in that he boldly speaks of “Messiah the Prince” (Dn 9:25), identifies him as the “Son of Man” (7:13), and says he suffers (“cut off,” 9:26). This statement of the cutting off (i.e., death) of the Messiah makes possible his work of atonement (9:24). The doctrine of a vicarious substitutionary atonement is the only doctrine of atonement found in the Bible (cf. Lv 17:11). Israel understood that to bear sin meant enduring the consequences, or penalty, for sin (cf. Nm 14:33). The same penal substitution is evident in the working principle of the Messiah’s atoning sacrifice. He is the victim’s substitute to whom is transferred the suffering due the sinner. The penalty having been thus borne vicariously, the suppliant is fully pardoned.<\/p>\n<p>Psalm 22:1 records the plaintive cry of the Messiah bearing man’s penalty for sin (cf. Mt 27:46) as he becomes sin on behalf of his people (2 Cor 5:21). Yet his cry, “My God,” indicates an intimate relationship that cannot be radically severed. Once again the motif of messianic humiliation prior to great exaltation is in view (Ps 22:27). In the so-called “royal psalms” (e.g., 2; 72; 110) it is the priestly intercessor who is also ordained to function as monarch and judge.<\/p>\n<p>Jeremiah brings the portrait a step further. The one who will enable humans to enter into a salvational covenant with God conveys God’s imputed righteousness: the Messiah, God’s righteous branch, becomes “the Lord our Righteousness.” Paradoxically, under the law no one could be crucified who was not guilty of sin (Dt 21:22). But it is Christ the righteous one who was crucified, thereby forever undermining any supposed legalistic confidence (Dt 21:23; Gal 3:13). More than forgiven, believers are deemed righteous in him (Jer 23:5-6).<\/p>\n<p>While the birthplace of the Messiah was well established (Mi 5:2), his deity was a hotly contested matter. Although few in ancient Israel disputed the belief in a superhuman Messiah, it is doubtful that anyone imagined him to be “God with us” in the fullest sense of the expression (cf. Heb 1:3).<\/p>\n<p class=\"h2\" id=\"MessiahintheNewTestament\">Messiah in the New Testament<\/p>\n<p>The NT writers present the picture that he who was the child of supernatural origins (Is 7:14; Mi 5:2) carried the full weight of divinity (Is 9:6; Phil 2:6; Col 1:19). He is the Son of God, worthy to receive the worship of all people (Ps 45:6-7; cf. Heb 1:8-9).<\/p>\n<p>The Jews of first-century Palestine knew that the messianic promise would be fulfilled in the coming of one like Moses (Dt 18:18). Parallels between Jesus and Moses are abundant. As mediators, innovators, and propagators of new phases of spiritual life for the people, they are unexcelled. Specifically, both are miraculously spared in infancy (Ex 2; Mt 2:13-23); both renounce a royal court for the sake of serving the people of God (Phil 2:5-8; Heb 11:24-28); both exhibit intense compassion for others (Nm 27:17; Mt 9:36); both commune “face to face” with God (Ex 34:29-30; 2 Cor 3:7); and each mediates a covenant of redemption (Dt 29:1; Heb 8:6-7). But, as Luther observes, “Christ is no Moses.” In the final analysis Moses is but a household servant; the Messiah is the maker and master of all things (Heb 3:3-6; cf. Jn 1:1-2, 18).<\/p>\n<p>Family genealogies are important in Scripture. Rabbis agreed upon the absolute necessity of the Messiah’s Davidic lineage based on Hosea 3:5 and Jeremiah 30:9. The angelic announcement immediately establishes the correct lineage for Jesus (Lk 1:32-33; cf. 2:4), as does Matthew’s (Mt 1:1-17). The Lukan list, like that of Matthew, sets forth the exclusive kingly descent verifying Jesus as Messiah (Lk 3:23-38). Although variations occur between the two genealogies, there is a firm solidarity emphasizing an ancestry within the unique messianic stock. Fully aware of the messianic focus of Scripture (Jn 5:46; 8:56), Jesus acknowledged himself to be the Christ on numerous occasions. He accepted the title from blind Bartimaeus (Mk 10:46-48); from the crowds when he entered Jerusalem (Mt 21:9); from the children at the temple (v 15); and in other contexts as well (Mt 16:16-18; Mk 14:61-62; Lk 4:21; Jn 4:25-26). Nonetheless, he warned his disciples not to broadcast his mighty acts as Messiah prior to his resurrection (Mt 17:9; cf. Lk 9:20-21). Owing to the commonly held (but false) notion that the Messiah’s role was primarily that of a political liberator, Jesus actually avoided use of that term and preferred to identify himself as “the Son of Man.” It was by no means assumed that both designations referred to the same person (cf. Mk 14:61-62). Borrowing essentially from Daniel’s vision of a heavenly conqueror (Dn 7:13-14), Jesus consistently employed this less-known title and filled it with the true character and scope of messianic salvation. Jesus’ teaching in this regard enabled his disciples to correct their erroneous views concerning his mission (Mt 16:21-23). In the fullness of time they would come to see him not only as Messiah but also as the theme of the entire OT (Mt 5:17; Lk 24:27, 44; Jn 5:39; cf. Heb 10:7). When Jesus expounded the Scriptures beginning with the Torah (Lk 24:27), he did so as the living exegesis of God, the Word made flesh (Jn 1:14, 18). Legitimate messianic exposition is found in a host of texts, such as Psalms 2; 16; 22; 40; 110; Isaiah 7:14; 9:6; 11:1; 40:10-11; 50:6; 52:13–53:12; 61:1; 63:1-6; Jeremiah 23:5-6; 33:14-16; Ezekiel 34:23; 37:25; Daniel 9:24-27; Hosea 11:1; Micah 5:2; Zechariah 9:9; 11:13; 12:10; 13:7; Malachi 3:1; 4:2.<\/p>\n<p>The messiahship of Jesus is firmly proclaimed by all four evangelists (Mt 1:1; Mk 1:1; Lk 24:26; Jn 20:31). Peter on Pentecost, Philip before the Ethiopian eunuch, and Apollos in open debate all argue convincingly that Jesus is the Messiah (Acts 2:36; 8:35; 28:28). Peter says he was “made” both Lord and Christ (2:36), signifying that the resurrection rightfully confirms him as such. Similarly, the apostle Paul speaks of Jesus’ resurrection as a patent declaration of his inalienable right to the title (Rom 1:4). For the ex-Pharisee and former persecutor of the church, “Jesus the Christ” is the very heart and soul of Paul’s preaching. Nothing is worthy to be compared to the glory of the Messiah; everything pales by comparison (Phil 3:5-10). The apostle’s all-consuming passion is for others to know the fullness of God in the person of his only Son (Eph 3:14-19).<\/p>\n<p>The Holy Spirit in Scripture speaks of Jesus with wide-ranging appellatives—Holy One, Judge, Righteous One, King, Son of God, and Lord—but these are not exhaustive. In him all the lines of messianic prediction converge; he is the touchstone whereby their validity is firmly established. The Lord Jesus Christ is himself the heart and substance of that covenant through which sinful people may be reconciled to a holy God (Is 42:6; Jn 14:6). That Jesus is the Messiah of Israel, God incarnate, exhaustively fulfills prophecy, type, and symbol—all shadows of his coming. Therefore, all should trust in him, the source of all grace, the only abiding treasure (Mt 12:21; Jn 1:16-17; Col 2:3). Anointed as prophet, he leads us into all truth (Jn 6:14; 7:16); as priest he intercedes for us (Heb 7:21); and as king he reigns over us (Phil 2:9-10).<\/p>\n<p><em>See also<\/em> Atonement; Branch; Christology; Jesus Christ, Life and Teachings of; Redeemer, Redemption; Son of God; Son of Man.<\/p>","content_en":"<h3>MESSIAH<\/h3>\n<p>Title derived from the Hebrew, <span class=\"hebrew\" lang=\"he\">mashiach<\/span><em>,<\/em> a verbal adjective meaning “anointed one.” Along with its NT equivalent, <span class=\"greek\" lang=\"el\">christos<\/span> (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root <em>(<\/em><span class=\"hebrew\" lang=\"he\">mashach<\/span><em>)<\/em> conveys this idea as well.<\/p>\n<p>Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). While there is evidence for a literal anointing of prophets (1 Kgs 19:16), this does not appear to have been a standard practice. The anointing of Saul and David by Samuel established the act as a significant prerequisite for Hebrew kings before they assumed their positions of royal leadership. The king was especially considered to be the Lord’s anointed and as such was viewed to hold a secure position before men (1 Sm 12:14; 2 Sm 19:21) and God (Pss 2:2; 20:6). Along with numerous messianic prophecies, these proceedings helped inform the Jews of the Anointed One, par excellence, who would eventually come to bring salvation to Israel.<\/p>\n<p>Concluding the 13 articles of Hebraic faith attributed to Moses Maimonides (13th century <span>AD<\/span>) is the statement still found in many Hebrew prayer books: “I believe with a perfect heart that the Messiah will come; and although his coming be delayed, I will still wait patiently for his speedy appearance.”<\/p>\n<p class=\"h2\" id=\"MessiahintheOldTestament\">Messiah in the Old Testament<\/p>\n<p>Jewish hope for the advent of the Messiah developed dynamically from the period of David’s reign, when it was prophesied that his kingdom would endure to the end of time (2 Sm 7:16). Israel was told that, through David’s descendants, his throne would exert a never-ending dominion over all the earth (2 Sm 22:48-51; Jer 33). It is with this aspect of messianic salvation that Jewish minds have traditionally been preoccupied (cf. Acts 1:6).<\/p>\n<p>Among Orthodox rabbis there has never been a lack of conjecture respecting the details of the Messiah’s ministry. At one time the rabbis applied no less than 456 passages of Scripture to his person and salvation. Preoccupation with the Messiah is evident in the tractate <em>Sanhedrin<\/em> (Babylonian Talmud), where passages state that the world was created for him and that all the prophets prophesied of his days (<em>Sanhedrin<\/em> 98b, 99a). By and large, Orthodoxy still retains its time-worn belief in the Messiah’s reign in Jerusalem, the rebuilding of the temple, and the reestablishment of both priesthood and sacrifice.<\/p>\n<p>While later Judaism looked for the Messiah as an eschatological figure who will reign at the end of time, modern Jewish thought has largely jettisoned the traditional notion of a personal Messiah in favor of belief in a messianic age. Prevalent liberal Judaism envisions the world ultimately perfected through the influence of the twin Judaic ideals of justice and compassion. Such conviction, ignoring the plight of fallen humans and the teaching of Scripture, substitutes humanistic thinking for miraculous heavenly intervention.<\/p>\n<p>While the Messiah’s origin is linked firmly to the house of David (2 Sm 7:14; Hos 3:5), the promise for a Messiah was given long before David lived. In fact, the hope for the Messiah is implicit in the first promise of the establishment of the kingdom of God. Addressed to Satan, Genesis 3:15 declares that God will place hostility between the serpent and the woman until, in the fullness of time, the “seed” of the woman inflicts a fatal blow to the head of the serpent.<\/p>\n<p>The nature of messianic prophecy is progressive; each prophecy casts more light on the subject. This occurs, for example, respecting the concept of the “seed”: Messiah is to be born of a woman (Gn 3:15), through the line of Shem (9:26) and specifically through Abraham (22:18). Yet even as late as Genesis 22:18, the “seed” is not clearly presented as a person, since <span class=\"hebrew\" lang=\"he\">zerah<\/span> (seed) may indicate a singular or plural object. Still less apparent in these early stages of messianic prophecy is the nature of the “bruising” that is to occur. Yet the idea of the Messiah being crushed for sin is implicit in the Genesis pronouncement, as is the violence associated with that act. Chief among the messianic prophets, Isaiah gives full range to the axiom that the Anointed One must endure extensive suffering (Is 53:1). Under the figure “the Servant of the Lord,” four “servant songs” delineate the mission of the future deliverer (Is 42:1-7; 49:1-9; 50:4-11; 52:13–53:12). While it is true that Isaiah does not explicitly link the title Messiah with the Servant of the Lord, identifying both figures as one and the same person is justifiable. Both figures are uniquely anointed (61:1); each brings light to the Gentiles (55:4; cf. 49:6); neither is pretentious in his first appearance (7:14-15; 11:1; cf. 42:3; 53:1); and the title of Davidic “branch” rests upon them both (11:1-4). Equally significant are the dual facts of their humiliation and exaltation (49:7; 52:13-15). Jewish scholars of the early Christian era in the Aramaic Targum on the prophets paraphrase Isaiah 42:1, “Behold my Servant Messiah” and begin Isaiah 53, “Behold my Servant Messiah will prosper.” While Cyrus may be spoken of as “anointed,” no final salvific work is attributed to him (45:1-5). Israel, although elect and loved by God (41:8), is ill-equipped as God’s servant to bring his redeeming work to mankind (42:18). The collapse of David’s dynasty points eloquently to Israel’s need for an anointed monarch who will heal the apostasy and disobedience (Ex 33:5; Hos 4:1). More and more, OT history presents Israel’s comprehensive moral failure. Her problem, which she shares with mankind, can only be solved by the making of a covenant whose surety and focal point is both a personal Savior and sovereign Lord (Jer 31:31-34). The advent of such a champion lives in the recorded promise of a shoot from the stump of Jesse’s fallen tree, who will bring the light of life to God’s benighted people (Is 9:2; 11:1).<\/p>\n<p>It is difficult to get away from the idea that the concept of servanthood and lowliness belongs within the sphere of royalty (Zec 9:9). The concept of the Messiah filling the complementary offices of priest and king is incontrovertible (Ps 110:1-4); a suffering priest-king is far less obvious. Some among the Talmudic writers apparently recognized the likelihood that the Messiah would have to suffer. In the Babylonian Talmud, tractate <em>Sanhedrin<\/em> 98b, the Messiah is said to bear sicknesses and pain. Among the prayers for the Day of Atonement may be found the words of Eleazar ben Qalir (perhaps as late as <span>AD<\/span> 1000): “Our righteous Messiah has departed from us; we are horror-stricken, and there is none to justify us. Our iniquities and the yoke of our transgressions he carries, and is wounded for our transgressions. He bears on his shoulders our sins to find pardon for our iniquities. May we be healed by his stripes.” In a similar vein Rabbi Eliyya de Vidas writes, “The meaning of ‘He was wounded for our transgressions, bruised for our iniquities,’ is that since the Messiah bears our iniquities, which produce the effect of His being bruised, it follows that whosoever will not admit that the Messiah thus suffers for our iniquities must endure and suffer for them himself.” For all this, it is highly doubtful that anyone imagined the Messiah would accomplish his salvational work by means of his own death (cf. Is 53:12). When rabbinic speculation failed to satisfactorily harmonize the paradoxical facts of humiliation and exaltation, some hypothesized that God would send a Messiah to suffer as well as a Messiah to reign. Biblically, it is evident that the Anointed One’s terrible ordeal of suffering is but the necessary prelude to infinite glory. He is pictured not only as a great king (52:13; 53:12) but also as humble (53:2), humiliated (52:14), rejected (53:3), and bearing the consequences of mankind’s rebellion (vv 5-6). Yet he is raised up to intercede for, and richly bless, his people (v 12). The Messiah, having accomplished that full obedience that Adam and Israel failed to achieve, will bring Israel and the nations back to God (42:18-19; 49:3, 6).<\/p>\n<p>The writings of Daniel contain important messianic data. Daniel is unique in that he boldly speaks of “Messiah the Prince” (Dn 9:25), identifies him as the “Son of Man” (7:13), and says he suffers (“cut off,” 9:26). This statement of the cutting off (i.e., death) of the Messiah makes possible his work of atonement (9:24). The doctrine of a vicarious substitutionary atonement is the only doctrine of atonement found in the Bible (cf. Lv 17:11). Israel understood that to bear sin meant enduring the consequences, or penalty, for sin (cf. Nm 14:33). The same penal substitution is evident in the working principle of the Messiah’s atoning sacrifice. He is the victim’s substitute to whom is transferred the suffering due the sinner. The penalty having been thus borne vicariously, the suppliant is fully pardoned.<\/p>\n<p>Psalm 22:1 records the plaintive cry of the Messiah bearing man’s penalty for sin (cf. Mt 27:46) as he becomes sin on behalf of his people (2 Cor 5:21). Yet his cry, “My God,” indicates an intimate relationship that cannot be radically severed. Once again the motif of messianic humiliation prior to great exaltation is in view (Ps 22:27). In the so-called “royal psalms” (e.g., 2; 72; 110) it is the priestly intercessor who is also ordained to function as monarch and judge.<\/p>\n<p>Jeremiah brings the portrait a step further. The one who will enable humans to enter into a salvational covenant with God conveys God’s imputed righteousness: the Messiah, God’s righteous branch, becomes “the Lord our Righteousness.” Paradoxically, under the law no one could be crucified who was not guilty of sin (Dt 21:22). But it is Christ the righteous one who was crucified, thereby forever undermining any supposed legalistic confidence (Dt 21:23; Gal 3:13). More than forgiven, believers are deemed righteous in him (Jer 23:5-6).<\/p>\n<p>While the birthplace of the Messiah was well established (Mi 5:2), his deity was a hotly contested matter. Although few in ancient Israel disputed the belief in a superhuman Messiah, it is doubtful that anyone imagined him to be “God with us” in the fullest sense of the expression (cf. Heb 1:3).<\/p>\n<p class=\"h2\" id=\"MessiahintheNewTestament\">Messiah in the New Testament<\/p>\n<p>The NT writers present the picture that he who was the child of supernatural origins (Is 7:14; Mi 5:2) carried the full weight of divinity (Is 9:6; Phil 2:6; Col 1:19). He is the Son of God, worthy to receive the worship of all people (Ps 45:6-7; cf. Heb 1:8-9).<\/p>\n<p>The Jews of first-century Palestine knew that the messianic promise would be fulfilled in the coming of one like Moses (Dt 18:18). Parallels between Jesus and Moses are abundant. As mediators, innovators, and propagators of new phases of spiritual life for the people, they are unexcelled. Specifically, both are miraculously spared in infancy (Ex 2; Mt 2:13-23); both renounce a royal court for the sake of serving the people of God (Phil 2:5-8; Heb 11:24-28); both exhibit intense compassion for others (Nm 27:17; Mt 9:36); both commune “face to face” with God (Ex 34:29-30; 2 Cor 3:7); and each mediates a covenant of redemption (Dt 29:1; Heb 8:6-7). But, as Luther observes, “Christ is no Moses.” In the final analysis Moses is but a household servant; the Messiah is the maker and master of all things (Heb 3:3-6; cf. Jn 1:1-2, 18).<\/p>\n<p>Family genealogies are important in Scripture. Rabbis agreed upon the absolute necessity of the Messiah’s Davidic lineage based on Hosea 3:5 and Jeremiah 30:9. The angelic announcement immediately establishes the correct lineage for Jesus (Lk 1:32-33; cf. 2:4), as does Matthew’s (Mt 1:1-17). The Lukan list, like that of Matthew, sets forth the exclusive kingly descent verifying Jesus as Messiah (Lk 3:23-38). Although variations occur between the two genealogies, there is a firm solidarity emphasizing an ancestry within the unique messianic stock. Fully aware of the messianic focus of Scripture (Jn 5:46; 8:56), Jesus acknowledged himself to be the Christ on numerous occasions. He accepted the title from blind Bartimaeus (Mk 10:46-48); from the crowds when he entered Jerusalem (Mt 21:9); from the children at the temple (v 15); and in other contexts as well (Mt 16:16-18; Mk 14:61-62; Lk 4:21; Jn 4:25-26). Nonetheless, he warned his disciples not to broadcast his mighty acts as Messiah prior to his resurrection (Mt 17:9; cf. Lk 9:20-21). Owing to the commonly held (but false) notion that the Messiah’s role was primarily that of a political liberator, Jesus actually avoided use of that term and preferred to identify himself as “the Son of Man.” It was by no means assumed that both designations referred to the same person (cf. Mk 14:61-62). Borrowing essentially from Daniel’s vision of a heavenly conqueror (Dn 7:13-14), Jesus consistently employed this less-known title and filled it with the true character and scope of messianic salvation. Jesus’ teaching in this regard enabled his disciples to correct their erroneous views concerning his mission (Mt 16:21-23). In the fullness of time they would come to see him not only as Messiah but also as the theme of the entire OT (Mt 5:17; Lk 24:27, 44; Jn 5:39; cf. Heb 10:7). When Jesus expounded the Scriptures beginning with the Torah (Lk 24:27), he did so as the living exegesis of God, the Word made flesh (Jn 1:14, 18). Legitimate messianic exposition is found in a host of texts, such as Psalms 2; 16; 22; 40; 110; Isaiah 7:14; 9:6; 11:1; 40:10-11; 50:6; 52:13–53:12; 61:1; 63:1-6; Jeremiah 23:5-6; 33:14-16; Ezekiel 34:23; 37:25; Daniel 9:24-27; Hosea 11:1; Micah 5:2; Zechariah 9:9; 11:13; 12:10; 13:7; Malachi 3:1; 4:2.<\/p>\n<p>The messiahship of Jesus is firmly proclaimed by all four evangelists (Mt 1:1; Mk 1:1; Lk 24:26; Jn 20:31). Peter on Pentecost, Philip before the Ethiopian eunuch, and Apollos in open debate all argue convincingly that Jesus is the Messiah (Acts 2:36; 8:35; 28:28). Peter says he was “made” both Lord and Christ (2:36), signifying that the resurrection rightfully confirms him as such. Similarly, the apostle Paul speaks of Jesus’ resurrection as a patent declaration of his inalienable right to the title (Rom 1:4). For the ex-Pharisee and former persecutor of the church, “Jesus the Christ” is the very heart and soul of Paul’s preaching. Nothing is worthy to be compared to the glory of the Messiah; everything pales by comparison (Phil 3:5-10). The apostle’s all-consuming passion is for others to know the fullness of God in the person of his only Son (Eph 3:14-19).<\/p>\n<p>The Holy Spirit in Scripture speaks of Jesus with wide-ranging appellatives—Holy One, Judge, Righteous One, King, Son of God, and Lord—but these are not exhaustive. In him all the lines of messianic prediction converge; he is the touchstone whereby their validity is firmly established. The Lord Jesus Christ is himself the heart and substance of that covenant through which sinful people may be reconciled to a holy God (Is 42:6; Jn 14:6). That Jesus is the Messiah of Israel, God incarnate, exhaustively fulfills prophecy, type, and symbol—all shadows of his coming. Therefore, all should trust in him, the source of all grace, the only abiding treasure (Mt 12:21; Jn 1:16-17; Col 2:3). Anointed as prophet, he leads us into all truth (Jn 6:14; 7:16); as priest he intercedes for us (Heb 7:21); and as king he reigns over us (Phil 2:9-10).<\/p>\n<p><em>See also<\/em> Atonement; Branch; Christology; Jesus Christ, Life and Teachings of; Redeemer, Redemption; Son of God; Son of Man.<\/p>","summary_ro":"MESSIAH Title derived from the Hebrew, mashiach, a verbal adjective meaning “anointed one.” Along with its NT equivalent, christos (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root (mashach) conveys this idea as well. Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). ...","summary_en":"MESSIAH Title derived from the Hebrew, mashiach, a verbal adjective meaning “anointed one.” Along with its NT equivalent, christos (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root (mashach) conveys this idea as well. Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34437,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Servant","title_en":"Servant","content_ro":"<h3>SERVANT<\/h3>\n<p>A person under obligation to serve a master, who in turn would provide a measure of protection. Some servants were slaves under legal bondage; others were servants voluntarily. It is not always possible to distinguish among “servant,” “slave,” “bondman,” and “bondwoman.” Several words in both Hebrew and Greek have been translated “servant,” although newer translations sometimes prefer other words.<\/p>\n<p>The Hebrew word for “lad,” “youth,” or “boy” often means servant (Ex 33:11; Nm 22:22; 2 Kgs 4:12). A word meaning “free-born servant” referred to the servants of the Lord, like the Levites (Ezr 8:17; Is 61:6; Ez 44:11) or priests (Ex 28:35; Jl 1:9; 2:17). Sometimes ministers of the king are called servants (1 Chr 27:1; Prv 29:12), as are angels who minister before the Lord (Pss 103:21; 104:4). The hired servant or hireling was also considered a free person (Ex 12:45; Jb 7:1; Mal 3:5).<\/p>\n<p>The most common Hebrew term, occurring nearly 800 times in the OT, denotes a slave held in bondage (Gn 9:25; 12:16; Ex 20:17; Dt 5:15; 15:17). Yet the same word is used for people of noble rank, such as ministers and advisers to the king (2 Kgs 22:12; 2 Chr 34:20; Neh 2:10) or a servant of God (Gn 24:14; Nm 12:7; Jos 1:7; 2 Kgs 21:8), in such expressions as “Moses [or also David, Isaiah, Israel, Job, etc.] my servant.” One of the noblest expressions is “the servant of Yahweh [the <span>Lord<\/span>]” (Dt 34:5; Jos 1:13; 8:31-33; Is 49:1-6; 50:4-9; 52:13–53:12). The proper name Obadiah means “servant of Yahweh.”<\/p>\n<p>The NT variously defines servant as a hired servant or hireling (Mk 1:20; Lk 15:17-19; Jn 10:12-14), more widely as a slave (Mt 8:9; 10:24-25; 13:27-28; Mk 10:44; 12:2-4; Lk 7:2-3, 8-10; Jn 4:51; 8:34; 13:16; Eph 6:5; Col 1:7), and also as a domestic servant (Lk 16:13).<\/p>\n<p><em>See also<\/em> Slave, Slavery.<\/p>","content_en":"<h3>SERVANT<\/h3>\n<p>A person under obligation to serve a master, who in turn would provide a measure of protection. Some servants were slaves under legal bondage; others were servants voluntarily. It is not always possible to distinguish among “servant,” “slave,” “bondman,” and “bondwoman.” Several words in both Hebrew and Greek have been translated “servant,” although newer translations sometimes prefer other words.<\/p>\n<p>The Hebrew word for “lad,” “youth,” or “boy” often means servant (Ex 33:11; Nm 22:22; 2 Kgs 4:12). A word meaning “free-born servant” referred to the servants of the Lord, like the Levites (Ezr 8:17; Is 61:6; Ez 44:11) or priests (Ex 28:35; Jl 1:9; 2:17). Sometimes ministers of the king are called servants (1 Chr 27:1; Prv 29:12), as are angels who minister before the Lord (Pss 103:21; 104:4). The hired servant or hireling was also considered a free person (Ex 12:45; Jb 7:1; Mal 3:5).<\/p>\n<p>The most common Hebrew term, occurring nearly 800 times in the OT, denotes a slave held in bondage (Gn 9:25; 12:16; Ex 20:17; Dt 5:15; 15:17). Yet the same word is used for people of noble rank, such as ministers and advisers to the king (2 Kgs 22:12; 2 Chr 34:20; Neh 2:10) or a servant of God (Gn 24:14; Nm 12:7; Jos 1:7; 2 Kgs 21:8), in such expressions as “Moses [or also David, Isaiah, Israel, Job, etc.] my servant.” One of the noblest expressions is “the servant of Yahweh [the <span>Lord<\/span>]” (Dt 34:5; Jos 1:13; 8:31-33; Is 49:1-6; 50:4-9; 52:13–53:12). The proper name Obadiah means “servant of Yahweh.”<\/p>\n<p>The NT variously defines servant as a hired servant or hireling (Mk 1:20; Lk 15:17-19; Jn 10:12-14), more widely as a slave (Mt 8:9; 10:24-25; 13:27-28; Mk 10:44; 12:2-4; Lk 7:2-3, 8-10; Jn 4:51; 8:34; 13:16; Eph 6:5; Col 1:7), and also as a domestic servant (Lk 16:13).<\/p>\n<p><em>See also<\/em> Slave, Slavery.<\/p>","summary_ro":"SERVANT A person under obligation to serve a master, who in turn would provide a measure of protection. Some servants were slaves under legal bondage; others were servants voluntarily. It is not always possible to distinguish among “servant,” “slave,” “bondman,” and “bondwoman.” Several words in both Hebrew and Greek have been translated “servant,” although newer translations sometimes prefer other words. The Hebrew word for “lad,” “youth,” or “boy” often means servant (Ex 33:11; Nm 22:22; 2 ...","summary_en":"SERVANT A person under obligation to serve a master, who in turn would provide a measure of protection. Some servants were slaves under legal bondage; others were servants voluntarily. It is not always possible to distinguish among “servant,” “slave,” “bondman,” and “bondwoman.” Several words in both Hebrew and Greek have been translated “servant,” although newer translations sometimes prefer other words. The Hebrew word for “lad,” “youth,” or “boy” often means servant (Ex 33:11; Nm 22:22; 2 ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51742,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:1","title_en":"Study Note: Isaia 49:1","content_ro":"<p><strong>49:1–55:13<\/strong> God intended to rescue the Israelites from exile. However, the question remained: How could sinful Israel again become the servant of the Holy One? God would make a way for Israel’s sin to be atoned for and their fellowship with him to be restored. That way would be the promised servant, who would come for Israel and for all peoples. This servant was introduced in 42:1-9, but in this passage he becomes the central focus.<\/p>","content_en":"<p><strong>49:1–55:13<\/strong> God intended to rescue the Israelites from exile. However, the question remained: How could sinful Israel again become the servant of the Holy One? God would make a way for Israel’s sin to be atoned for and their fellowship with him to be restored. That way would be the promised servant, who would come for Israel and for all peoples. This servant was introduced in 42:1-9, but in this passage he becomes the central focus.<\/p>","summary_ro":"49:1–55:13 God intended to rescue the Israelites from exile. However, the question remained: How could sinful Israel again become the servant of the Holy One? God would make a way for Israel’s sin to be atoned for and their fellowship with him to be restored. That way would be the promised servant, who would come for Israel and for all peoples. This servant was introduced in 42:1-9, but in this passage he becomes the central focus.","summary_en":"49:1–55:13 God intended to rescue the Israelites from exile. However, the question remained: How could sinful Israel again become the servant of the Holy One? God would make a way for Israel’s sin to be atoned for and their fellowship with him to be restored. That way would be the promised servant, who would come for Israel and for all peoples. This servant was introduced in 42:1-9, but in this passage he becomes the central focus.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51743,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:1","title_en":"Study Note: Isaia 49:1","content_ro":"<p><strong>49:1-13<\/strong> This has traditionally been regarded as the second of four suffering servant songs (see study note on 42:1-4). The suffering role of the promised servant becomes increasingly clear (see also 50:4-9; 52:13–53:12).<\/p>","content_en":"<p><strong>49:1-13<\/strong> This has traditionally been regarded as the second of four suffering servant songs (see study note on 42:1-4). The suffering role of the promised servant becomes increasingly clear (see also 50:4-9; 52:13–53:12).<\/p>","summary_ro":"49:1-13 This has traditionally been regarded as the second of four suffering servant songs (see study note on 42:1-4). The suffering role of the promised servant becomes increasingly clear (see also 50:4-9; 52:13–53:12).","summary_en":"49:1-13 This has traditionally been regarded as the second of four suffering servant songs (see study note on 42:1-4). The suffering role of the promised servant becomes increasingly clear (see also 50:4-9; 52:13–53:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51744,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:1","title_en":"Study Note: Isaia 49:1","content_ro":"<p><strong>49:1<\/strong> <em>distant lands:<\/em> The servant’s ministry would extend beyond Israel (see 42:4, 10, 12; 51:5; 60:9; 66:19). • <em>called me before my birth . . . from within the womb . . . by name:<\/em> The promised servant’s prophetic call was similar to the call of Jeremiah (see Jer 1:5; see also Gal 1:15). It was not a general call but a very specific, personal one (see also Isa 43:1; 45:3-4).<\/p>","content_en":"<p><strong>49:1<\/strong> <em>distant lands:<\/em> The servant’s ministry would extend beyond Israel (see 42:4, 10, 12; 51:5; 60:9; 66:19). • <em>called me before my birth . . . from within the womb . . . by name:<\/em> The promised servant’s prophetic call was similar to the call of Jeremiah (see Jer 1:5; see also Gal 1:15). It was not a general call but a very specific, personal one (see also Isa 43:1; 45:3-4).<\/p>","summary_ro":"49:1 distant lands: The servant’s ministry would extend beyond Israel (see 42:4, 10, 12; 51:5; 60:9; 66:19). • called me before my birth . . . from within the womb . . . by name: The promised servant’s prophetic call was similar to the call of Jeremiah (see Jer 1:5; see also Gal 1:15). It was not a general call but a very specific, personal one (see also Isa 43:1; 45:3-4).","summary_en":"49:1 distant lands: The servant’s ministry would extend beyond Israel (see 42:4, 10, 12; 51:5; 60:9; 66:19). • called me before my birth . . . from within the womb . . . by name: The promised servant’s prophetic call was similar to the call of Jeremiah (see Jer 1:5; see also Gal 1:15). It was not a general call but a very specific, personal one (see also Isa 43:1; 45:3-4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79368,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:1","title_en":"Study Note: Isaia 49:1","content_ro":"<p><strong>49:1–55:13<\/strong> God intended to rescue the Israelites from exile. However, the question remained: How could sinful Israel again become the servant of the Holy One? God would make a way for Israel’s sin to be atoned for and their fellowship with him to be restored. That way would be the promised servant, who would come for Israel and for all peoples. This servant was introduced in 42:1-9, but in this passage he becomes the central focus.<\/p>","content_en":"<p><strong>49:1–55:13<\/strong> God intended to rescue the Israelites from exile. However, the question remained: How could sinful Israel again become the servant of the Holy One? God would make a way for Israel’s sin to be atoned for and their fellowship with him to be restored. That way would be the promised servant, who would come for Israel and for all peoples. This servant was introduced in 42:1-9, but in this passage he becomes the central focus.<\/p>","summary_ro":"49:1–55:13 God intended to rescue the Israelites from exile. However, the question remained: How could sinful Israel again become the servant of the Holy One? God would make a way for Israel’s sin to be atoned for and their fellowship with him to be restored. That way would be the promised servant, who would come for Israel and for all peoples. This servant was introduced in 42:1-9, but in this passage he becomes the central focus.","summary_en":"49:1–55:13 God intended to rescue the Israelites from exile. However, the question remained: How could sinful Israel again become the servant of the Holy One? God would make a way for Israel’s sin to be atoned for and their fellowship with him to be restored. That way would be the promised servant, who would come for Israel and for all peoples. This servant was introduced in 42:1-9, but in this passage he becomes the central focus.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79369,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:1","title_en":"Study Note: Isaia 49:1","content_ro":"<p><strong>49:1-13<\/strong> This has traditionally been regarded as the second of four suffering servant songs (see study note on 42:1-4). The suffering role of the promised servant becomes increasingly clear (see also 50:4-9; 52:13–53:12).<\/p>","content_en":"<p><strong>49:1-13<\/strong> This has traditionally been regarded as the second of four suffering servant songs (see study note on 42:1-4). The suffering role of the promised servant becomes increasingly clear (see also 50:4-9; 52:13–53:12).<\/p>","summary_ro":"49:1-13 This has traditionally been regarded as the second of four suffering servant songs (see study note on 42:1-4). The suffering role of the promised servant becomes increasingly clear (see also 50:4-9; 52:13–53:12).","summary_en":"49:1-13 This has traditionally been regarded as the second of four suffering servant songs (see study note on 42:1-4). The suffering role of the promised servant becomes increasingly clear (see also 50:4-9; 52:13–53:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79370,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:1","title_en":"Study Note: Isaia 49:1","content_ro":"<p><strong>49:1<\/strong> <em>distant lands:<\/em> The servant’s ministry would extend beyond Israel (see 42:4, 10, 12; 51:5; 60:9; 66:19). • <em>called me before my birth . . . from within the womb . . . by name:<\/em> The promised servant’s prophetic call was similar to the call of Jeremiah (see Jer 1:5; see also Gal 1:15). It was not a general call but a very specific, personal one (see also Isa 43:1; 45:3-4).<\/p>","content_en":"<p><strong>49:1<\/strong> <em>distant lands:<\/em> The servant’s ministry would extend beyond Israel (see 42:4, 10, 12; 51:5; 60:9; 66:19). • <em>called me before my birth . . . from within the womb . . . by name:<\/em> The promised servant’s prophetic call was similar to the call of Jeremiah (see Jer 1:5; see also Gal 1:15). It was not a general call but a very specific, personal one (see also Isa 43:1; 45:3-4).<\/p>","summary_ro":"49:1 distant lands: The servant’s ministry would extend beyond Israel (see 42:4, 10, 12; 51:5; 60:9; 66:19). • called me before my birth . . . from within the womb . . . by name: The promised servant’s prophetic call was similar to the call of Jeremiah (see Jer 1:5; see also Gal 1:15). It was not a general call but a very specific, personal one (see also Isa 43:1; 45:3-4).","summary_en":"49:1 distant lands: The servant’s ministry would extend beyond Israel (see 42:4, 10, 12; 51:5; 60:9; 66:19). • called me before my birth . . . from within the womb . . . by name: The promised servant’s prophetic call was similar to the call of Jeremiah (see Jer 1:5; see also Gal 1:15). It was not a general call but a very specific, personal one (see also Isa 43:1; 45:3-4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106994,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:1","title_en":"Study Note: Isaia 49:1","content_ro":"<p><strong>49:1–55:13<\/strong> God intended to rescue the Israelites from exile. However, the question remained: How could sinful Israel again become the servant of the Holy One? God would make a way for Israel’s sin to be atoned for and their fellowship with him to be restored. That way would be the promised servant, who would come for Israel and for all peoples. This servant was introduced in 42:1-9, but in this passage he becomes the central focus.<\/p>","content_en":"<p><strong>49:1–55:13<\/strong> God intended to rescue the Israelites from exile. However, the question remained: How could sinful Israel again become the servant of the Holy One? God would make a way for Israel’s sin to be atoned for and their fellowship with him to be restored. That way would be the promised servant, who would come for Israel and for all peoples. This servant was introduced in 42:1-9, but in this passage he becomes the central focus.<\/p>","summary_ro":"49:1–55:13 God intended to rescue the Israelites from exile. However, the question remained: How could sinful Israel again become the servant of the Holy One? God would make a way for Israel’s sin to be atoned for and their fellowship with him to be restored. That way would be the promised servant, who would come for Israel and for all peoples. This servant was introduced in 42:1-9, but in this passage he becomes the central focus.","summary_en":"49:1–55:13 God intended to rescue the Israelites from exile. However, the question remained: How could sinful Israel again become the servant of the Holy One? God would make a way for Israel’s sin to be atoned for and their fellowship with him to be restored. That way would be the promised servant, who would come for Israel and for all peoples. This servant was introduced in 42:1-9, but in this passage he becomes the central focus.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106995,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:1","title_en":"Study Note: Isaia 49:1","content_ro":"<p><strong>49:1-13<\/strong> This has traditionally been regarded as the second of four suffering servant songs (see study note on 42:1-4). The suffering role of the promised servant becomes increasingly clear (see also 50:4-9; 52:13–53:12).<\/p>","content_en":"<p><strong>49:1-13<\/strong> This has traditionally been regarded as the second of four suffering servant songs (see study note on 42:1-4). The suffering role of the promised servant becomes increasingly clear (see also 50:4-9; 52:13–53:12).<\/p>","summary_ro":"49:1-13 This has traditionally been regarded as the second of four suffering servant songs (see study note on 42:1-4). The suffering role of the promised servant becomes increasingly clear (see also 50:4-9; 52:13–53:12).","summary_en":"49:1-13 This has traditionally been regarded as the second of four suffering servant songs (see study note on 42:1-4). The suffering role of the promised servant becomes increasingly clear (see also 50:4-9; 52:13–53:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106996,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:1","title_en":"Study Note: Isaia 49:1","content_ro":"<p><strong>49:1<\/strong> <em>distant lands:<\/em> The servant’s ministry would extend beyond Israel (see 42:4, 10, 12; 51:5; 60:9; 66:19). • <em>called me before my birth . . . from within the womb . . . by name:<\/em> The promised servant’s prophetic call was similar to the call of Jeremiah (see Jer 1:5; see also Gal 1:15). It was not a general call but a very specific, personal one (see also Isa 43:1; 45:3-4).<\/p>","content_en":"<p><strong>49:1<\/strong> <em>distant lands:<\/em> The servant’s ministry would extend beyond Israel (see 42:4, 10, 12; 51:5; 60:9; 66:19). • <em>called me before my birth . . . from within the womb . . . by name:<\/em> The promised servant’s prophetic call was similar to the call of Jeremiah (see Jer 1:5; see also Gal 1:15). It was not a general call but a very specific, personal one (see also Isa 43:1; 45:3-4).<\/p>","summary_ro":"49:1 distant lands: The servant’s ministry would extend beyond Israel (see 42:4, 10, 12; 51:5; 60:9; 66:19). • called me before my birth . . . from within the womb . . . by name: The promised servant’s prophetic call was similar to the call of Jeremiah (see Jer 1:5; see also Gal 1:15). It was not a general call but a very specific, personal one (see also Isa 43:1; 45:3-4).","summary_en":"49:1 distant lands: The servant’s ministry would extend beyond Israel (see 42:4, 10, 12; 51:5; 60:9; 66:19). • called me before my birth . . . from within the womb . . . by name: The promised servant’s prophetic call was similar to the call of Jeremiah (see Jer 1:5; see also Gal 1:15). It was not a general call but a very specific, personal one (see also Isa 43:1; 45:3-4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134620,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:1","title_en":"Study Note: Isaia 49:1","content_ro":"<p><strong>49:1–55:13<\/strong> God intended to rescue the Israelites from exile. However, the question remained: How could sinful Israel again become the servant of the Holy One? God would make a way for Israel’s sin to be atoned for and their fellowship with him to be restored. That way would be the promised servant, who would come for Israel and for all peoples. This servant was introduced in 42:1-9, but in this passage he becomes the central focus.<\/p>","content_en":"<p><strong>49:1–55:13<\/strong> God intended to rescue the Israelites from exile. However, the question remained: How could sinful Israel again become the servant of the Holy One? God would make a way for Israel’s sin to be atoned for and their fellowship with him to be restored. That way would be the promised servant, who would come for Israel and for all peoples. This servant was introduced in 42:1-9, but in this passage he becomes the central focus.<\/p>","summary_ro":"49:1–55:13 God intended to rescue the Israelites from exile. However, the question remained: How could sinful Israel again become the servant of the Holy One? God would make a way for Israel’s sin to be atoned for and their fellowship with him to be restored. That way would be the promised servant, who would come for Israel and for all peoples. This servant was introduced in 42:1-9, but in this passage he becomes the central focus.","summary_en":"49:1–55:13 God intended to rescue the Israelites from exile. However, the question remained: How could sinful Israel again become the servant of the Holy One? God would make a way for Israel’s sin to be atoned for and their fellowship with him to be restored. That way would be the promised servant, who would come for Israel and for all peoples. This servant was introduced in 42:1-9, but in this passage he becomes the central focus.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134621,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:1","title_en":"Study Note: Isaia 49:1","content_ro":"<p><strong>49:1-13<\/strong> This has traditionally been regarded as the second of four suffering servant songs (see study note on 42:1-4). The suffering role of the promised servant becomes increasingly clear (see also 50:4-9; 52:13–53:12).<\/p>","content_en":"<p><strong>49:1-13<\/strong> This has traditionally been regarded as the second of four suffering servant songs (see study note on 42:1-4). The suffering role of the promised servant becomes increasingly clear (see also 50:4-9; 52:13–53:12).<\/p>","summary_ro":"49:1-13 This has traditionally been regarded as the second of four suffering servant songs (see study note on 42:1-4). The suffering role of the promised servant becomes increasingly clear (see also 50:4-9; 52:13–53:12).","summary_en":"49:1-13 This has traditionally been regarded as the second of four suffering servant songs (see study note on 42:1-4). The suffering role of the promised servant becomes increasingly clear (see also 50:4-9; 52:13–53:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134622,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:1","title_en":"Study Note: Isaia 49:1","content_ro":"<p><strong>49:1<\/strong> <em>distant lands:<\/em> The servant’s ministry would extend beyond Israel (see 42:4, 10, 12; 51:5; 60:9; 66:19). • <em>called me before my birth . . . from within the womb . . . by name:<\/em> The promised servant’s prophetic call was similar to the call of Jeremiah (see Jer 1:5; see also Gal 1:15). It was not a general call but a very specific, personal one (see also Isa 43:1; 45:3-4).<\/p>","content_en":"<p><strong>49:1<\/strong> <em>distant lands:<\/em> The servant’s ministry would extend beyond Israel (see 42:4, 10, 12; 51:5; 60:9; 66:19). • <em>called me before my birth . . . from within the womb . . . by name:<\/em> The promised servant’s prophetic call was similar to the call of Jeremiah (see Jer 1:5; see also Gal 1:15). It was not a general call but a very specific, personal one (see also Isa 43:1; 45:3-4).<\/p>","summary_ro":"49:1 distant lands: The servant’s ministry would extend beyond Israel (see 42:4, 10, 12; 51:5; 60:9; 66:19). • called me before my birth . . . from within the womb . . . by name: The promised servant’s prophetic call was similar to the call of Jeremiah (see Jer 1:5; see also Gal 1:15). It was not a general call but a very specific, personal one (see also Isa 43:1; 45:3-4).","summary_en":"49:1 distant lands: The servant’s ministry would extend beyond Israel (see 42:4, 10, 12; 51:5; 60:9; 66:19). • called me before my birth . . . from within the womb . . . by name: The promised servant’s prophetic call was similar to the call of Jeremiah (see Jer 1:5; see also Gal 1:15). It was not a general call but a very specific, personal one (see also Isa 43:1; 45:3-4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64012,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Servant","title_en":"God’s Servant","content_ro":"<h3>God’s Servant<\/h3>\n<p>In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\n<p>Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\n<p>Isaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","content_en":"<h3>God’s Servant<\/h3>\n<p>In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\n<p>Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\n<p>Isaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","summary_ro":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","summary_en":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91638,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Servant","title_en":"God’s Servant","content_ro":"<h3>God’s Servant<\/h3>\n<p>In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\n<p>Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\n<p>Isaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","content_en":"<h3>God’s Servant<\/h3>\n<p>In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\n<p>Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\n<p>Isaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","summary_ro":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","summary_en":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119264,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Servant","title_en":"God’s Servant","content_ro":"<h3>God’s Servant<\/h3>\n<p>In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\n<p>Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\n<p>Isaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","content_en":"<h3>God’s Servant<\/h3>\n<p>In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\n<p>Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\n<p>Isaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","summary_ro":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","summary_en":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146890,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Servant","title_en":"God’s Servant","content_ro":"<h3>God’s Servant<\/h3>\n<p>In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\n<p>Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\n<p>Isaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","content_en":"<h3>God’s Servant<\/h3>\n<p>In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\n<p>Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\n<p>Isaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","summary_ro":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","summary_en":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":51745,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:2","title_en":"Study Note: Isaia 49:2","content_ro":"<p><strong>49:2<\/strong> <em>my words of judgment:<\/em> The servant’s mission would be prophetic (see 11:4; Eph 6:17; Heb 4:12; Rev 1:16; 2:12, 16; 19:15).<\/p>","content_en":"<p><strong>49:2<\/strong> <em>my words of judgment:<\/em> The servant’s mission would be prophetic (see 11:4; Eph 6:17; Heb 4:12; Rev 1:16; 2:12, 16; 19:15).<\/p>","summary_ro":"49:2 my words of judgment: The servant’s mission would be prophetic (see 11:4; Eph 6:17; Heb 4:12; Rev 1:16; 2:12, 16; 19:15).","summary_en":"49:2 my words of judgment: The servant’s mission would be prophetic (see 11:4; Eph 6:17; Heb 4:12; Rev 1:16; 2:12, 16; 19:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79371,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:2","title_en":"Study Note: Isaia 49:2","content_ro":"<p><strong>49:2<\/strong> <em>my words of judgment:<\/em> The servant’s mission would be prophetic (see 11:4; Eph 6:17; Heb 4:12; Rev 1:16; 2:12, 16; 19:15).<\/p>","content_en":"<p><strong>49:2<\/strong> <em>my words of judgment:<\/em> The servant’s mission would be prophetic (see 11:4; Eph 6:17; Heb 4:12; Rev 1:16; 2:12, 16; 19:15).<\/p>","summary_ro":"49:2 my words of judgment: The servant’s mission would be prophetic (see 11:4; Eph 6:17; Heb 4:12; Rev 1:16; 2:12, 16; 19:15).","summary_en":"49:2 my words of judgment: The servant’s mission would be prophetic (see 11:4; Eph 6:17; Heb 4:12; Rev 1:16; 2:12, 16; 19:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106997,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:2","title_en":"Study Note: Isaia 49:2","content_ro":"<p><strong>49:2<\/strong> <em>my words of judgment:<\/em> The servant’s mission would be prophetic (see 11:4; Eph 6:17; Heb 4:12; Rev 1:16; 2:12, 16; 19:15).<\/p>","content_en":"<p><strong>49:2<\/strong> <em>my words of judgment:<\/em> The servant’s mission would be prophetic (see 11:4; Eph 6:17; Heb 4:12; Rev 1:16; 2:12, 16; 19:15).<\/p>","summary_ro":"49:2 my words of judgment: The servant’s mission would be prophetic (see 11:4; Eph 6:17; Heb 4:12; Rev 1:16; 2:12, 16; 19:15).","summary_en":"49:2 my words of judgment: The servant’s mission would be prophetic (see 11:4; Eph 6:17; Heb 4:12; Rev 1:16; 2:12, 16; 19:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134623,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:2","title_en":"Study Note: Isaia 49:2","content_ro":"<p><strong>49:2<\/strong> <em>my words of judgment:<\/em> The servant’s mission would be prophetic (see 11:4; Eph 6:17; Heb 4:12; Rev 1:16; 2:12, 16; 19:15).<\/p>","content_en":"<p><strong>49:2<\/strong> <em>my words of judgment:<\/em> The servant’s mission would be prophetic (see 11:4; Eph 6:17; Heb 4:12; Rev 1:16; 2:12, 16; 19:15).<\/p>","summary_ro":"49:2 my words of judgment: The servant’s mission would be prophetic (see 11:4; Eph 6:17; Heb 4:12; Rev 1:16; 2:12, 16; 19:15).","summary_en":"49:2 my words of judgment: The servant’s mission would be prophetic (see 11:4; Eph 6:17; Heb 4:12; Rev 1:16; 2:12, 16; 19:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":25405,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Messiah","title_en":"Messiah","content_ro":"<h3>MESSIAH<\/h3>\n<p>Title derived from the Hebrew, <span class=\"hebrew\" lang=\"he\">mashiach<\/span><em>,<\/em> a verbal adjective meaning “anointed one.” Along with its NT equivalent, <span class=\"greek\" lang=\"el\">christos<\/span> (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root <em>(<\/em><span class=\"hebrew\" lang=\"he\">mashach<\/span><em>)<\/em> conveys this idea as well.<\/p>\n<p>Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). While there is evidence for a literal anointing of prophets (1 Kgs 19:16), this does not appear to have been a standard practice. The anointing of Saul and David by Samuel established the act as a significant prerequisite for Hebrew kings before they assumed their positions of royal leadership. The king was especially considered to be the Lord’s anointed and as such was viewed to hold a secure position before men (1 Sm 12:14; 2 Sm 19:21) and God (Pss 2:2; 20:6). Along with numerous messianic prophecies, these proceedings helped inform the Jews of the Anointed One, par excellence, who would eventually come to bring salvation to Israel.<\/p>\n<p>Concluding the 13 articles of Hebraic faith attributed to Moses Maimonides (13th century <span>AD<\/span>) is the statement still found in many Hebrew prayer books: “I believe with a perfect heart that the Messiah will come; and although his coming be delayed, I will still wait patiently for his speedy appearance.”<\/p>\n<p class=\"h2\" id=\"MessiahintheOldTestament\">Messiah in the Old Testament<\/p>\n<p>Jewish hope for the advent of the Messiah developed dynamically from the period of David’s reign, when it was prophesied that his kingdom would endure to the end of time (2 Sm 7:16). Israel was told that, through David’s descendants, his throne would exert a never-ending dominion over all the earth (2 Sm 22:48-51; Jer 33). It is with this aspect of messianic salvation that Jewish minds have traditionally been preoccupied (cf. Acts 1:6).<\/p>\n<p>Among Orthodox rabbis there has never been a lack of conjecture respecting the details of the Messiah’s ministry. At one time the rabbis applied no less than 456 passages of Scripture to his person and salvation. Preoccupation with the Messiah is evident in the tractate <em>Sanhedrin<\/em> (Babylonian Talmud), where passages state that the world was created for him and that all the prophets prophesied of his days (<em>Sanhedrin<\/em> 98b, 99a). By and large, Orthodoxy still retains its time-worn belief in the Messiah’s reign in Jerusalem, the rebuilding of the temple, and the reestablishment of both priesthood and sacrifice.<\/p>\n<p>While later Judaism looked for the Messiah as an eschatological figure who will reign at the end of time, modern Jewish thought has largely jettisoned the traditional notion of a personal Messiah in favor of belief in a messianic age. Prevalent liberal Judaism envisions the world ultimately perfected through the influence of the twin Judaic ideals of justice and compassion. Such conviction, ignoring the plight of fallen humans and the teaching of Scripture, substitutes humanistic thinking for miraculous heavenly intervention.<\/p>\n<p>While the Messiah’s origin is linked firmly to the house of David (2 Sm 7:14; Hos 3:5), the promise for a Messiah was given long before David lived. In fact, the hope for the Messiah is implicit in the first promise of the establishment of the kingdom of God. Addressed to Satan, Genesis 3:15 declares that God will place hostility between the serpent and the woman until, in the fullness of time, the “seed” of the woman inflicts a fatal blow to the head of the serpent.<\/p>\n<p>The nature of messianic prophecy is progressive; each prophecy casts more light on the subject. This occurs, for example, respecting the concept of the “seed”: Messiah is to be born of a woman (Gn 3:15), through the line of Shem (9:26) and specifically through Abraham (22:18). Yet even as late as Genesis 22:18, the “seed” is not clearly presented as a person, since <span class=\"hebrew\" lang=\"he\">zerah<\/span> (seed) may indicate a singular or plural object. Still less apparent in these early stages of messianic prophecy is the nature of the “bruising” that is to occur. Yet the idea of the Messiah being crushed for sin is implicit in the Genesis pronouncement, as is the violence associated with that act. Chief among the messianic prophets, Isaiah gives full range to the axiom that the Anointed One must endure extensive suffering (Is 53:1). Under the figure “the Servant of the Lord,” four “servant songs” delineate the mission of the future deliverer (Is 42:1-7; 49:1-9; 50:4-11; 52:13–53:12). While it is true that Isaiah does not explicitly link the title Messiah with the Servant of the Lord, identifying both figures as one and the same person is justifiable. Both figures are uniquely anointed (61:1); each brings light to the Gentiles (55:4; cf. 49:6); neither is pretentious in his first appearance (7:14-15; 11:1; cf. 42:3; 53:1); and the title of Davidic “branch” rests upon them both (11:1-4). Equally significant are the dual facts of their humiliation and exaltation (49:7; 52:13-15). Jewish scholars of the early Christian era in the Aramaic Targum on the prophets paraphrase Isaiah 42:1, “Behold my Servant Messiah” and begin Isaiah 53, “Behold my Servant Messiah will prosper.” While Cyrus may be spoken of as “anointed,” no final salvific work is attributed to him (45:1-5). Israel, although elect and loved by God (41:8), is ill-equipped as God’s servant to bring his redeeming work to mankind (42:18). The collapse of David’s dynasty points eloquently to Israel’s need for an anointed monarch who will heal the apostasy and disobedience (Ex 33:5; Hos 4:1). More and more, OT history presents Israel’s comprehensive moral failure. Her problem, which she shares with mankind, can only be solved by the making of a covenant whose surety and focal point is both a personal Savior and sovereign Lord (Jer 31:31-34). The advent of such a champion lives in the recorded promise of a shoot from the stump of Jesse’s fallen tree, who will bring the light of life to God’s benighted people (Is 9:2; 11:1).<\/p>\n<p>It is difficult to get away from the idea that the concept of servanthood and lowliness belongs within the sphere of royalty (Zec 9:9). The concept of the Messiah filling the complementary offices of priest and king is incontrovertible (Ps 110:1-4); a suffering priest-king is far less obvious. Some among the Talmudic writers apparently recognized the likelihood that the Messiah would have to suffer. In the Babylonian Talmud, tractate <em>Sanhedrin<\/em> 98b, the Messiah is said to bear sicknesses and pain. Among the prayers for the Day of Atonement may be found the words of Eleazar ben Qalir (perhaps as late as <span>AD<\/span> 1000): “Our righteous Messiah has departed from us; we are horror-stricken, and there is none to justify us. Our iniquities and the yoke of our transgressions he carries, and is wounded for our transgressions. He bears on his shoulders our sins to find pardon for our iniquities. May we be healed by his stripes.” In a similar vein Rabbi Eliyya de Vidas writes, “The meaning of ‘He was wounded for our transgressions, bruised for our iniquities,’ is that since the Messiah bears our iniquities, which produce the effect of His being bruised, it follows that whosoever will not admit that the Messiah thus suffers for our iniquities must endure and suffer for them himself.” For all this, it is highly doubtful that anyone imagined the Messiah would accomplish his salvational work by means of his own death (cf. Is 53:12). When rabbinic speculation failed to satisfactorily harmonize the paradoxical facts of humiliation and exaltation, some hypothesized that God would send a Messiah to suffer as well as a Messiah to reign. Biblically, it is evident that the Anointed One’s terrible ordeal of suffering is but the necessary prelude to infinite glory. He is pictured not only as a great king (52:13; 53:12) but also as humble (53:2), humiliated (52:14), rejected (53:3), and bearing the consequences of mankind’s rebellion (vv 5-6). Yet he is raised up to intercede for, and richly bless, his people (v 12). The Messiah, having accomplished that full obedience that Adam and Israel failed to achieve, will bring Israel and the nations back to God (42:18-19; 49:3, 6).<\/p>\n<p>The writings of Daniel contain important messianic data. Daniel is unique in that he boldly speaks of “Messiah the Prince” (Dn 9:25), identifies him as the “Son of Man” (7:13), and says he suffers (“cut off,” 9:26). This statement of the cutting off (i.e., death) of the Messiah makes possible his work of atonement (9:24). The doctrine of a vicarious substitutionary atonement is the only doctrine of atonement found in the Bible (cf. Lv 17:11). Israel understood that to bear sin meant enduring the consequences, or penalty, for sin (cf. Nm 14:33). The same penal substitution is evident in the working principle of the Messiah’s atoning sacrifice. He is the victim’s substitute to whom is transferred the suffering due the sinner. The penalty having been thus borne vicariously, the suppliant is fully pardoned.<\/p>\n<p>Psalm 22:1 records the plaintive cry of the Messiah bearing man’s penalty for sin (cf. Mt 27:46) as he becomes sin on behalf of his people (2 Cor 5:21). Yet his cry, “My God,” indicates an intimate relationship that cannot be radically severed. Once again the motif of messianic humiliation prior to great exaltation is in view (Ps 22:27). In the so-called “royal psalms” (e.g., 2; 72; 110) it is the priestly intercessor who is also ordained to function as monarch and judge.<\/p>\n<p>Jeremiah brings the portrait a step further. The one who will enable humans to enter into a salvational covenant with God conveys God’s imputed righteousness: the Messiah, God’s righteous branch, becomes “the Lord our Righteousness.” Paradoxically, under the law no one could be crucified who was not guilty of sin (Dt 21:22). But it is Christ the righteous one who was crucified, thereby forever undermining any supposed legalistic confidence (Dt 21:23; Gal 3:13). More than forgiven, believers are deemed righteous in him (Jer 23:5-6).<\/p>\n<p>While the birthplace of the Messiah was well established (Mi 5:2), his deity was a hotly contested matter. Although few in ancient Israel disputed the belief in a superhuman Messiah, it is doubtful that anyone imagined him to be “God with us” in the fullest sense of the expression (cf. Heb 1:3).<\/p>\n<p class=\"h2\" id=\"MessiahintheNewTestament\">Messiah in the New Testament<\/p>\n<p>The NT writers present the picture that he who was the child of supernatural origins (Is 7:14; Mi 5:2) carried the full weight of divinity (Is 9:6; Phil 2:6; Col 1:19). He is the Son of God, worthy to receive the worship of all people (Ps 45:6-7; cf. Heb 1:8-9).<\/p>\n<p>The Jews of first-century Palestine knew that the messianic promise would be fulfilled in the coming of one like Moses (Dt 18:18). Parallels between Jesus and Moses are abundant. As mediators, innovators, and propagators of new phases of spiritual life for the people, they are unexcelled. Specifically, both are miraculously spared in infancy (Ex 2; Mt 2:13-23); both renounce a royal court for the sake of serving the people of God (Phil 2:5-8; Heb 11:24-28); both exhibit intense compassion for others (Nm 27:17; Mt 9:36); both commune “face to face” with God (Ex 34:29-30; 2 Cor 3:7); and each mediates a covenant of redemption (Dt 29:1; Heb 8:6-7). But, as Luther observes, “Christ is no Moses.” In the final analysis Moses is but a household servant; the Messiah is the maker and master of all things (Heb 3:3-6; cf. Jn 1:1-2, 18).<\/p>\n<p>Family genealogies are important in Scripture. Rabbis agreed upon the absolute necessity of the Messiah’s Davidic lineage based on Hosea 3:5 and Jeremiah 30:9. The angelic announcement immediately establishes the correct lineage for Jesus (Lk 1:32-33; cf. 2:4), as does Matthew’s (Mt 1:1-17). The Lukan list, like that of Matthew, sets forth the exclusive kingly descent verifying Jesus as Messiah (Lk 3:23-38). Although variations occur between the two genealogies, there is a firm solidarity emphasizing an ancestry within the unique messianic stock. Fully aware of the messianic focus of Scripture (Jn 5:46; 8:56), Jesus acknowledged himself to be the Christ on numerous occasions. He accepted the title from blind Bartimaeus (Mk 10:46-48); from the crowds when he entered Jerusalem (Mt 21:9); from the children at the temple (v 15); and in other contexts as well (Mt 16:16-18; Mk 14:61-62; Lk 4:21; Jn 4:25-26). Nonetheless, he warned his disciples not to broadcast his mighty acts as Messiah prior to his resurrection (Mt 17:9; cf. Lk 9:20-21). Owing to the commonly held (but false) notion that the Messiah’s role was primarily that of a political liberator, Jesus actually avoided use of that term and preferred to identify himself as “the Son of Man.” It was by no means assumed that both designations referred to the same person (cf. Mk 14:61-62). Borrowing essentially from Daniel’s vision of a heavenly conqueror (Dn 7:13-14), Jesus consistently employed this less-known title and filled it with the true character and scope of messianic salvation. Jesus’ teaching in this regard enabled his disciples to correct their erroneous views concerning his mission (Mt 16:21-23). In the fullness of time they would come to see him not only as Messiah but also as the theme of the entire OT (Mt 5:17; Lk 24:27, 44; Jn 5:39; cf. Heb 10:7). When Jesus expounded the Scriptures beginning with the Torah (Lk 24:27), he did so as the living exegesis of God, the Word made flesh (Jn 1:14, 18). Legitimate messianic exposition is found in a host of texts, such as Psalms 2; 16; 22; 40; 110; Isaiah 7:14; 9:6; 11:1; 40:10-11; 50:6; 52:13–53:12; 61:1; 63:1-6; Jeremiah 23:5-6; 33:14-16; Ezekiel 34:23; 37:25; Daniel 9:24-27; Hosea 11:1; Micah 5:2; Zechariah 9:9; 11:13; 12:10; 13:7; Malachi 3:1; 4:2.<\/p>\n<p>The messiahship of Jesus is firmly proclaimed by all four evangelists (Mt 1:1; Mk 1:1; Lk 24:26; Jn 20:31). Peter on Pentecost, Philip before the Ethiopian eunuch, and Apollos in open debate all argue convincingly that Jesus is the Messiah (Acts 2:36; 8:35; 28:28). Peter says he was “made” both Lord and Christ (2:36), signifying that the resurrection rightfully confirms him as such. Similarly, the apostle Paul speaks of Jesus’ resurrection as a patent declaration of his inalienable right to the title (Rom 1:4). For the ex-Pharisee and former persecutor of the church, “Jesus the Christ” is the very heart and soul of Paul’s preaching. Nothing is worthy to be compared to the glory of the Messiah; everything pales by comparison (Phil 3:5-10). The apostle’s all-consuming passion is for others to know the fullness of God in the person of his only Son (Eph 3:14-19).<\/p>\n<p>The Holy Spirit in Scripture speaks of Jesus with wide-ranging appellatives—Holy One, Judge, Righteous One, King, Son of God, and Lord—but these are not exhaustive. In him all the lines of messianic prediction converge; he is the touchstone whereby their validity is firmly established. The Lord Jesus Christ is himself the heart and substance of that covenant through which sinful people may be reconciled to a holy God (Is 42:6; Jn 14:6). That Jesus is the Messiah of Israel, God incarnate, exhaustively fulfills prophecy, type, and symbol—all shadows of his coming. Therefore, all should trust in him, the source of all grace, the only abiding treasure (Mt 12:21; Jn 1:16-17; Col 2:3). Anointed as prophet, he leads us into all truth (Jn 6:14; 7:16); as priest he intercedes for us (Heb 7:21); and as king he reigns over us (Phil 2:9-10).<\/p>\n<p><em>See also<\/em> Atonement; Branch; Christology; Jesus Christ, Life and Teachings of; Redeemer, Redemption; Son of God; Son of Man.<\/p>","content_en":"<h3>MESSIAH<\/h3>\n<p>Title derived from the Hebrew, <span class=\"hebrew\" lang=\"he\">mashiach<\/span><em>,<\/em> a verbal adjective meaning “anointed one.” Along with its NT equivalent, <span class=\"greek\" lang=\"el\">christos<\/span> (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root <em>(<\/em><span class=\"hebrew\" lang=\"he\">mashach<\/span><em>)<\/em> conveys this idea as well.<\/p>\n<p>Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). While there is evidence for a literal anointing of prophets (1 Kgs 19:16), this does not appear to have been a standard practice. The anointing of Saul and David by Samuel established the act as a significant prerequisite for Hebrew kings before they assumed their positions of royal leadership. The king was especially considered to be the Lord’s anointed and as such was viewed to hold a secure position before men (1 Sm 12:14; 2 Sm 19:21) and God (Pss 2:2; 20:6). Along with numerous messianic prophecies, these proceedings helped inform the Jews of the Anointed One, par excellence, who would eventually come to bring salvation to Israel.<\/p>\n<p>Concluding the 13 articles of Hebraic faith attributed to Moses Maimonides (13th century <span>AD<\/span>) is the statement still found in many Hebrew prayer books: “I believe with a perfect heart that the Messiah will come; and although his coming be delayed, I will still wait patiently for his speedy appearance.”<\/p>\n<p class=\"h2\" id=\"MessiahintheOldTestament\">Messiah in the Old Testament<\/p>\n<p>Jewish hope for the advent of the Messiah developed dynamically from the period of David’s reign, when it was prophesied that his kingdom would endure to the end of time (2 Sm 7:16). Israel was told that, through David’s descendants, his throne would exert a never-ending dominion over all the earth (2 Sm 22:48-51; Jer 33). It is with this aspect of messianic salvation that Jewish minds have traditionally been preoccupied (cf. Acts 1:6).<\/p>\n<p>Among Orthodox rabbis there has never been a lack of conjecture respecting the details of the Messiah’s ministry. At one time the rabbis applied no less than 456 passages of Scripture to his person and salvation. Preoccupation with the Messiah is evident in the tractate <em>Sanhedrin<\/em> (Babylonian Talmud), where passages state that the world was created for him and that all the prophets prophesied of his days (<em>Sanhedrin<\/em> 98b, 99a). By and large, Orthodoxy still retains its time-worn belief in the Messiah’s reign in Jerusalem, the rebuilding of the temple, and the reestablishment of both priesthood and sacrifice.<\/p>\n<p>While later Judaism looked for the Messiah as an eschatological figure who will reign at the end of time, modern Jewish thought has largely jettisoned the traditional notion of a personal Messiah in favor of belief in a messianic age. Prevalent liberal Judaism envisions the world ultimately perfected through the influence of the twin Judaic ideals of justice and compassion. Such conviction, ignoring the plight of fallen humans and the teaching of Scripture, substitutes humanistic thinking for miraculous heavenly intervention.<\/p>\n<p>While the Messiah’s origin is linked firmly to the house of David (2 Sm 7:14; Hos 3:5), the promise for a Messiah was given long before David lived. In fact, the hope for the Messiah is implicit in the first promise of the establishment of the kingdom of God. Addressed to Satan, Genesis 3:15 declares that God will place hostility between the serpent and the woman until, in the fullness of time, the “seed” of the woman inflicts a fatal blow to the head of the serpent.<\/p>\n<p>The nature of messianic prophecy is progressive; each prophecy casts more light on the subject. This occurs, for example, respecting the concept of the “seed”: Messiah is to be born of a woman (Gn 3:15), through the line of Shem (9:26) and specifically through Abraham (22:18). Yet even as late as Genesis 22:18, the “seed” is not clearly presented as a person, since <span class=\"hebrew\" lang=\"he\">zerah<\/span> (seed) may indicate a singular or plural object. Still less apparent in these early stages of messianic prophecy is the nature of the “bruising” that is to occur. Yet the idea of the Messiah being crushed for sin is implicit in the Genesis pronouncement, as is the violence associated with that act. Chief among the messianic prophets, Isaiah gives full range to the axiom that the Anointed One must endure extensive suffering (Is 53:1). Under the figure “the Servant of the Lord,” four “servant songs” delineate the mission of the future deliverer (Is 42:1-7; 49:1-9; 50:4-11; 52:13–53:12). While it is true that Isaiah does not explicitly link the title Messiah with the Servant of the Lord, identifying both figures as one and the same person is justifiable. Both figures are uniquely anointed (61:1); each brings light to the Gentiles (55:4; cf. 49:6); neither is pretentious in his first appearance (7:14-15; 11:1; cf. 42:3; 53:1); and the title of Davidic “branch” rests upon them both (11:1-4). Equally significant are the dual facts of their humiliation and exaltation (49:7; 52:13-15). Jewish scholars of the early Christian era in the Aramaic Targum on the prophets paraphrase Isaiah 42:1, “Behold my Servant Messiah” and begin Isaiah 53, “Behold my Servant Messiah will prosper.” While Cyrus may be spoken of as “anointed,” no final salvific work is attributed to him (45:1-5). Israel, although elect and loved by God (41:8), is ill-equipped as God’s servant to bring his redeeming work to mankind (42:18). The collapse of David’s dynasty points eloquently to Israel’s need for an anointed monarch who will heal the apostasy and disobedience (Ex 33:5; Hos 4:1). More and more, OT history presents Israel’s comprehensive moral failure. Her problem, which she shares with mankind, can only be solved by the making of a covenant whose surety and focal point is both a personal Savior and sovereign Lord (Jer 31:31-34). The advent of such a champion lives in the recorded promise of a shoot from the stump of Jesse’s fallen tree, who will bring the light of life to God’s benighted people (Is 9:2; 11:1).<\/p>\n<p>It is difficult to get away from the idea that the concept of servanthood and lowliness belongs within the sphere of royalty (Zec 9:9). The concept of the Messiah filling the complementary offices of priest and king is incontrovertible (Ps 110:1-4); a suffering priest-king is far less obvious. Some among the Talmudic writers apparently recognized the likelihood that the Messiah would have to suffer. In the Babylonian Talmud, tractate <em>Sanhedrin<\/em> 98b, the Messiah is said to bear sicknesses and pain. Among the prayers for the Day of Atonement may be found the words of Eleazar ben Qalir (perhaps as late as <span>AD<\/span> 1000): “Our righteous Messiah has departed from us; we are horror-stricken, and there is none to justify us. Our iniquities and the yoke of our transgressions he carries, and is wounded for our transgressions. He bears on his shoulders our sins to find pardon for our iniquities. May we be healed by his stripes.” In a similar vein Rabbi Eliyya de Vidas writes, “The meaning of ‘He was wounded for our transgressions, bruised for our iniquities,’ is that since the Messiah bears our iniquities, which produce the effect of His being bruised, it follows that whosoever will not admit that the Messiah thus suffers for our iniquities must endure and suffer for them himself.” For all this, it is highly doubtful that anyone imagined the Messiah would accomplish his salvational work by means of his own death (cf. Is 53:12). When rabbinic speculation failed to satisfactorily harmonize the paradoxical facts of humiliation and exaltation, some hypothesized that God would send a Messiah to suffer as well as a Messiah to reign. Biblically, it is evident that the Anointed One’s terrible ordeal of suffering is but the necessary prelude to infinite glory. He is pictured not only as a great king (52:13; 53:12) but also as humble (53:2), humiliated (52:14), rejected (53:3), and bearing the consequences of mankind’s rebellion (vv 5-6). Yet he is raised up to intercede for, and richly bless, his people (v 12). The Messiah, having accomplished that full obedience that Adam and Israel failed to achieve, will bring Israel and the nations back to God (42:18-19; 49:3, 6).<\/p>\n<p>The writings of Daniel contain important messianic data. Daniel is unique in that he boldly speaks of “Messiah the Prince” (Dn 9:25), identifies him as the “Son of Man” (7:13), and says he suffers (“cut off,” 9:26). This statement of the cutting off (i.e., death) of the Messiah makes possible his work of atonement (9:24). The doctrine of a vicarious substitutionary atonement is the only doctrine of atonement found in the Bible (cf. Lv 17:11). Israel understood that to bear sin meant enduring the consequences, or penalty, for sin (cf. Nm 14:33). The same penal substitution is evident in the working principle of the Messiah’s atoning sacrifice. He is the victim’s substitute to whom is transferred the suffering due the sinner. The penalty having been thus borne vicariously, the suppliant is fully pardoned.<\/p>\n<p>Psalm 22:1 records the plaintive cry of the Messiah bearing man’s penalty for sin (cf. Mt 27:46) as he becomes sin on behalf of his people (2 Cor 5:21). Yet his cry, “My God,” indicates an intimate relationship that cannot be radically severed. Once again the motif of messianic humiliation prior to great exaltation is in view (Ps 22:27). In the so-called “royal psalms” (e.g., 2; 72; 110) it is the priestly intercessor who is also ordained to function as monarch and judge.<\/p>\n<p>Jeremiah brings the portrait a step further. The one who will enable humans to enter into a salvational covenant with God conveys God’s imputed righteousness: the Messiah, God’s righteous branch, becomes “the Lord our Righteousness.” Paradoxically, under the law no one could be crucified who was not guilty of sin (Dt 21:22). But it is Christ the righteous one who was crucified, thereby forever undermining any supposed legalistic confidence (Dt 21:23; Gal 3:13). More than forgiven, believers are deemed righteous in him (Jer 23:5-6).<\/p>\n<p>While the birthplace of the Messiah was well established (Mi 5:2), his deity was a hotly contested matter. Although few in ancient Israel disputed the belief in a superhuman Messiah, it is doubtful that anyone imagined him to be “God with us” in the fullest sense of the expression (cf. Heb 1:3).<\/p>\n<p class=\"h2\" id=\"MessiahintheNewTestament\">Messiah in the New Testament<\/p>\n<p>The NT writers present the picture that he who was the child of supernatural origins (Is 7:14; Mi 5:2) carried the full weight of divinity (Is 9:6; Phil 2:6; Col 1:19). He is the Son of God, worthy to receive the worship of all people (Ps 45:6-7; cf. Heb 1:8-9).<\/p>\n<p>The Jews of first-century Palestine knew that the messianic promise would be fulfilled in the coming of one like Moses (Dt 18:18). Parallels between Jesus and Moses are abundant. As mediators, innovators, and propagators of new phases of spiritual life for the people, they are unexcelled. Specifically, both are miraculously spared in infancy (Ex 2; Mt 2:13-23); both renounce a royal court for the sake of serving the people of God (Phil 2:5-8; Heb 11:24-28); both exhibit intense compassion for others (Nm 27:17; Mt 9:36); both commune “face to face” with God (Ex 34:29-30; 2 Cor 3:7); and each mediates a covenant of redemption (Dt 29:1; Heb 8:6-7). But, as Luther observes, “Christ is no Moses.” In the final analysis Moses is but a household servant; the Messiah is the maker and master of all things (Heb 3:3-6; cf. Jn 1:1-2, 18).<\/p>\n<p>Family genealogies are important in Scripture. Rabbis agreed upon the absolute necessity of the Messiah’s Davidic lineage based on Hosea 3:5 and Jeremiah 30:9. The angelic announcement immediately establishes the correct lineage for Jesus (Lk 1:32-33; cf. 2:4), as does Matthew’s (Mt 1:1-17). The Lukan list, like that of Matthew, sets forth the exclusive kingly descent verifying Jesus as Messiah (Lk 3:23-38). Although variations occur between the two genealogies, there is a firm solidarity emphasizing an ancestry within the unique messianic stock. Fully aware of the messianic focus of Scripture (Jn 5:46; 8:56), Jesus acknowledged himself to be the Christ on numerous occasions. He accepted the title from blind Bartimaeus (Mk 10:46-48); from the crowds when he entered Jerusalem (Mt 21:9); from the children at the temple (v 15); and in other contexts as well (Mt 16:16-18; Mk 14:61-62; Lk 4:21; Jn 4:25-26). Nonetheless, he warned his disciples not to broadcast his mighty acts as Messiah prior to his resurrection (Mt 17:9; cf. Lk 9:20-21). Owing to the commonly held (but false) notion that the Messiah’s role was primarily that of a political liberator, Jesus actually avoided use of that term and preferred to identify himself as “the Son of Man.” It was by no means assumed that both designations referred to the same person (cf. Mk 14:61-62). Borrowing essentially from Daniel’s vision of a heavenly conqueror (Dn 7:13-14), Jesus consistently employed this less-known title and filled it with the true character and scope of messianic salvation. Jesus’ teaching in this regard enabled his disciples to correct their erroneous views concerning his mission (Mt 16:21-23). In the fullness of time they would come to see him not only as Messiah but also as the theme of the entire OT (Mt 5:17; Lk 24:27, 44; Jn 5:39; cf. Heb 10:7). When Jesus expounded the Scriptures beginning with the Torah (Lk 24:27), he did so as the living exegesis of God, the Word made flesh (Jn 1:14, 18). Legitimate messianic exposition is found in a host of texts, such as Psalms 2; 16; 22; 40; 110; Isaiah 7:14; 9:6; 11:1; 40:10-11; 50:6; 52:13–53:12; 61:1; 63:1-6; Jeremiah 23:5-6; 33:14-16; Ezekiel 34:23; 37:25; Daniel 9:24-27; Hosea 11:1; Micah 5:2; Zechariah 9:9; 11:13; 12:10; 13:7; Malachi 3:1; 4:2.<\/p>\n<p>The messiahship of Jesus is firmly proclaimed by all four evangelists (Mt 1:1; Mk 1:1; Lk 24:26; Jn 20:31). Peter on Pentecost, Philip before the Ethiopian eunuch, and Apollos in open debate all argue convincingly that Jesus is the Messiah (Acts 2:36; 8:35; 28:28). Peter says he was “made” both Lord and Christ (2:36), signifying that the resurrection rightfully confirms him as such. Similarly, the apostle Paul speaks of Jesus’ resurrection as a patent declaration of his inalienable right to the title (Rom 1:4). For the ex-Pharisee and former persecutor of the church, “Jesus the Christ” is the very heart and soul of Paul’s preaching. Nothing is worthy to be compared to the glory of the Messiah; everything pales by comparison (Phil 3:5-10). The apostle’s all-consuming passion is for others to know the fullness of God in the person of his only Son (Eph 3:14-19).<\/p>\n<p>The Holy Spirit in Scripture speaks of Jesus with wide-ranging appellatives—Holy One, Judge, Righteous One, King, Son of God, and Lord—but these are not exhaustive. In him all the lines of messianic prediction converge; he is the touchstone whereby their validity is firmly established. The Lord Jesus Christ is himself the heart and substance of that covenant through which sinful people may be reconciled to a holy God (Is 42:6; Jn 14:6). That Jesus is the Messiah of Israel, God incarnate, exhaustively fulfills prophecy, type, and symbol—all shadows of his coming. Therefore, all should trust in him, the source of all grace, the only abiding treasure (Mt 12:21; Jn 1:16-17; Col 2:3). Anointed as prophet, he leads us into all truth (Jn 6:14; 7:16); as priest he intercedes for us (Heb 7:21); and as king he reigns over us (Phil 2:9-10).<\/p>\n<p><em>See also<\/em> Atonement; Branch; Christology; Jesus Christ, Life and Teachings of; Redeemer, Redemption; Son of God; Son of Man.<\/p>","summary_ro":"MESSIAH Title derived from the Hebrew, mashiach, a verbal adjective meaning “anointed one.” Along with its NT equivalent, christos (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root (mashach) conveys this idea as well. Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). ...","summary_en":"MESSIAH Title derived from the Hebrew, mashiach, a verbal adjective meaning “anointed one.” Along with its NT equivalent, christos (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root (mashach) conveys this idea as well. Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51746,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:3","title_en":"Study Note: Isaia 49:3","content_ro":"<p><strong>49:3<\/strong> The suffering <em>servant<\/em> would come out of <em>Israel<\/em> (see 41:8) and would himself be the true Israel. He would serve as both king (42:1) and prophet (49:1), anointed with the Spirit of God (61:1) and commissioned (48:16) as a faithful witness to God’s purposes (43:12; 48:20). In his mission toward both Israel and the other nations (49:6), he would suffer rejection and disgrace while being faithful, unlike the nation of Israel (see 50:4-9). His suffering would be on behalf of God’s chosen people. Jesus became the ultimate fulfillment of the suffering servant (see study note on 52:13–53:12).<\/p>","content_en":"<p><strong>49:3<\/strong> The suffering <em>servant<\/em> would come out of <em>Israel<\/em> (see 41:8) and would himself be the true Israel. He would serve as both king (42:1) and prophet (49:1), anointed with the Spirit of God (61:1) and commissioned (48:16) as a faithful witness to God’s purposes (43:12; 48:20). In his mission toward both Israel and the other nations (49:6), he would suffer rejection and disgrace while being faithful, unlike the nation of Israel (see 50:4-9). His suffering would be on behalf of God’s chosen people. Jesus became the ultimate fulfillment of the suffering servant (see study note on 52:13–53:12).<\/p>","summary_ro":"49:3 The suffering servant would come out of Israel (see 41:8) and would himself be the true Israel. He would serve as both king (42:1) and prophet (49:1), anointed with the Spirit of God (61:1) and commissioned (48:16) as a faithful witness to God’s purposes (43:12; 48:20). In his mission toward both Israel and the other nations (49:6), he would suffer rejection and disgrace while being faithful, unlike the nation of Israel (see 50:4-9). His suffering would be on behalf of God’s chosen peopl...","summary_en":"49:3 The suffering servant would come out of Israel (see 41:8) and would himself be the true Israel. He would serve as both king (42:1) and prophet (49:1), anointed with the Spirit of God (61:1) and commissioned (48:16) as a faithful witness to God’s purposes (43:12; 48:20). In his mission toward both Israel and the other nations (49:6), he would suffer rejection and disgrace while being faithful, unlike the nation of Israel (see 50:4-9). His suffering would be on behalf of God’s chosen peopl...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79372,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:3","title_en":"Study Note: Isaia 49:3","content_ro":"<p><strong>49:3<\/strong> The suffering <em>servant<\/em> would come out of <em>Israel<\/em> (see 41:8) and would himself be the true Israel. He would serve as both king (42:1) and prophet (49:1), anointed with the Spirit of God (61:1) and commissioned (48:16) as a faithful witness to God’s purposes (43:12; 48:20). In his mission toward both Israel and the other nations (49:6), he would suffer rejection and disgrace while being faithful, unlike the nation of Israel (see 50:4-9). His suffering would be on behalf of God’s chosen people. Jesus became the ultimate fulfillment of the suffering servant (see study note on 52:13–53:12).<\/p>","content_en":"<p><strong>49:3<\/strong> The suffering <em>servant<\/em> would come out of <em>Israel<\/em> (see 41:8) and would himself be the true Israel. He would serve as both king (42:1) and prophet (49:1), anointed with the Spirit of God (61:1) and commissioned (48:16) as a faithful witness to God’s purposes (43:12; 48:20). In his mission toward both Israel and the other nations (49:6), he would suffer rejection and disgrace while being faithful, unlike the nation of Israel (see 50:4-9). His suffering would be on behalf of God’s chosen people. Jesus became the ultimate fulfillment of the suffering servant (see study note on 52:13–53:12).<\/p>","summary_ro":"49:3 The suffering servant would come out of Israel (see 41:8) and would himself be the true Israel. He would serve as both king (42:1) and prophet (49:1), anointed with the Spirit of God (61:1) and commissioned (48:16) as a faithful witness to God’s purposes (43:12; 48:20). In his mission toward both Israel and the other nations (49:6), he would suffer rejection and disgrace while being faithful, unlike the nation of Israel (see 50:4-9). His suffering would be on behalf of God’s chosen peopl...","summary_en":"49:3 The suffering servant would come out of Israel (see 41:8) and would himself be the true Israel. He would serve as both king (42:1) and prophet (49:1), anointed with the Spirit of God (61:1) and commissioned (48:16) as a faithful witness to God’s purposes (43:12; 48:20). In his mission toward both Israel and the other nations (49:6), he would suffer rejection and disgrace while being faithful, unlike the nation of Israel (see 50:4-9). His suffering would be on behalf of God’s chosen peopl...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106998,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:3","title_en":"Study Note: Isaia 49:3","content_ro":"<p><strong>49:3<\/strong> The suffering <em>servant<\/em> would come out of <em>Israel<\/em> (see 41:8) and would himself be the true Israel. He would serve as both king (42:1) and prophet (49:1), anointed with the Spirit of God (61:1) and commissioned (48:16) as a faithful witness to God’s purposes (43:12; 48:20). In his mission toward both Israel and the other nations (49:6), he would suffer rejection and disgrace while being faithful, unlike the nation of Israel (see 50:4-9). His suffering would be on behalf of God’s chosen people. Jesus became the ultimate fulfillment of the suffering servant (see study note on 52:13–53:12).<\/p>","content_en":"<p><strong>49:3<\/strong> The suffering <em>servant<\/em> would come out of <em>Israel<\/em> (see 41:8) and would himself be the true Israel. He would serve as both king (42:1) and prophet (49:1), anointed with the Spirit of God (61:1) and commissioned (48:16) as a faithful witness to God’s purposes (43:12; 48:20). In his mission toward both Israel and the other nations (49:6), he would suffer rejection and disgrace while being faithful, unlike the nation of Israel (see 50:4-9). His suffering would be on behalf of God’s chosen people. Jesus became the ultimate fulfillment of the suffering servant (see study note on 52:13–53:12).<\/p>","summary_ro":"49:3 The suffering servant would come out of Israel (see 41:8) and would himself be the true Israel. He would serve as both king (42:1) and prophet (49:1), anointed with the Spirit of God (61:1) and commissioned (48:16) as a faithful witness to God’s purposes (43:12; 48:20). In his mission toward both Israel and the other nations (49:6), he would suffer rejection and disgrace while being faithful, unlike the nation of Israel (see 50:4-9). His suffering would be on behalf of God’s chosen peopl...","summary_en":"49:3 The suffering servant would come out of Israel (see 41:8) and would himself be the true Israel. He would serve as both king (42:1) and prophet (49:1), anointed with the Spirit of God (61:1) and commissioned (48:16) as a faithful witness to God’s purposes (43:12; 48:20). In his mission toward both Israel and the other nations (49:6), he would suffer rejection and disgrace while being faithful, unlike the nation of Israel (see 50:4-9). His suffering would be on behalf of God’s chosen peopl...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134624,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:3","title_en":"Study Note: Isaia 49:3","content_ro":"<p><strong>49:3<\/strong> The suffering <em>servant<\/em> would come out of <em>Israel<\/em> (see 41:8) and would himself be the true Israel. He would serve as both king (42:1) and prophet (49:1), anointed with the Spirit of God (61:1) and commissioned (48:16) as a faithful witness to God’s purposes (43:12; 48:20). In his mission toward both Israel and the other nations (49:6), he would suffer rejection and disgrace while being faithful, unlike the nation of Israel (see 50:4-9). His suffering would be on behalf of God’s chosen people. Jesus became the ultimate fulfillment of the suffering servant (see study note on 52:13–53:12).<\/p>","content_en":"<p><strong>49:3<\/strong> The suffering <em>servant<\/em> would come out of <em>Israel<\/em> (see 41:8) and would himself be the true Israel. He would serve as both king (42:1) and prophet (49:1), anointed with the Spirit of God (61:1) and commissioned (48:16) as a faithful witness to God’s purposes (43:12; 48:20). In his mission toward both Israel and the other nations (49:6), he would suffer rejection and disgrace while being faithful, unlike the nation of Israel (see 50:4-9). His suffering would be on behalf of God’s chosen people. Jesus became the ultimate fulfillment of the suffering servant (see study note on 52:13–53:12).<\/p>","summary_ro":"49:3 The suffering servant would come out of Israel (see 41:8) and would himself be the true Israel. He would serve as both king (42:1) and prophet (49:1), anointed with the Spirit of God (61:1) and commissioned (48:16) as a faithful witness to God’s purposes (43:12; 48:20). In his mission toward both Israel and the other nations (49:6), he would suffer rejection and disgrace while being faithful, unlike the nation of Israel (see 50:4-9). His suffering would be on behalf of God’s chosen peopl...","summary_en":"49:3 The suffering servant would come out of Israel (see 41:8) and would himself be the true Israel. He would serve as both king (42:1) and prophet (49:1), anointed with the Spirit of God (61:1) and commissioned (48:16) as a faithful witness to God’s purposes (43:12; 48:20). In his mission toward both Israel and the other nations (49:6), he would suffer rejection and disgrace while being faithful, unlike the nation of Israel (see 50:4-9). His suffering would be on behalf of God’s chosen peopl...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":17778,"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":51747,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:4","title_en":"Study Note: Isaia 49:4","content_ro":"<p><strong>49:4<\/strong> <em>my work seems so useless . . . to no purpose:<\/em> Even though people stubbornly refuse his message, the servant would reach out to them. • <em>I will trust God:<\/em> Despite discouragement and suffering, the servant would continue to discharge his duty faithfully, trusting God for the outcome. God promised to <em>reward<\/em> the servant’s faithfulness (see also 40:10; 50:8).<\/p>","content_en":"<p><strong>49:4<\/strong> <em>my work seems so useless . . . to no purpose:<\/em> Even though people stubbornly refuse his message, the servant would reach out to them. • <em>I will trust God:<\/em> Despite discouragement and suffering, the servant would continue to discharge his duty faithfully, trusting God for the outcome. God promised to <em>reward<\/em> the servant’s faithfulness (see also 40:10; 50:8).<\/p>","summary_ro":"49:4 my work seems so useless . . . to no purpose: Even though people stubbornly refuse his message, the servant would reach out to them. • I will trust God: Despite discouragement and suffering, the servant would continue to discharge his duty faithfully, trusting God for the outcome. God promised to reward the servant’s faithfulness (see also 40:10; 50:8).","summary_en":"49:4 my work seems so useless . . . to no purpose: Even though people stubbornly refuse his message, the servant would reach out to them. • I will trust God: Despite discouragement and suffering, the servant would continue to discharge his duty faithfully, trusting God for the outcome. God promised to reward the servant’s faithfulness (see also 40:10; 50:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79373,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:4","title_en":"Study Note: Isaia 49:4","content_ro":"<p><strong>49:4<\/strong> <em>my work seems so useless . . . to no purpose:<\/em> Even though people stubbornly refuse his message, the servant would reach out to them. • <em>I will trust God:<\/em> Despite discouragement and suffering, the servant would continue to discharge his duty faithfully, trusting God for the outcome. God promised to <em>reward<\/em> the servant’s faithfulness (see also 40:10; 50:8).<\/p>","content_en":"<p><strong>49:4<\/strong> <em>my work seems so useless . . . to no purpose:<\/em> Even though people stubbornly refuse his message, the servant would reach out to them. • <em>I will trust God:<\/em> Despite discouragement and suffering, the servant would continue to discharge his duty faithfully, trusting God for the outcome. God promised to <em>reward<\/em> the servant’s faithfulness (see also 40:10; 50:8).<\/p>","summary_ro":"49:4 my work seems so useless . . . to no purpose: Even though people stubbornly refuse his message, the servant would reach out to them. • I will trust God: Despite discouragement and suffering, the servant would continue to discharge his duty faithfully, trusting God for the outcome. God promised to reward the servant’s faithfulness (see also 40:10; 50:8).","summary_en":"49:4 my work seems so useless . . . to no purpose: Even though people stubbornly refuse his message, the servant would reach out to them. • I will trust God: Despite discouragement and suffering, the servant would continue to discharge his duty faithfully, trusting God for the outcome. God promised to reward the servant’s faithfulness (see also 40:10; 50:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106999,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:4","title_en":"Study Note: Isaia 49:4","content_ro":"<p><strong>49:4<\/strong> <em>my work seems so useless . . . to no purpose:<\/em> Even though people stubbornly refuse his message, the servant would reach out to them. • <em>I will trust God:<\/em> Despite discouragement and suffering, the servant would continue to discharge his duty faithfully, trusting God for the outcome. God promised to <em>reward<\/em> the servant’s faithfulness (see also 40:10; 50:8).<\/p>","content_en":"<p><strong>49:4<\/strong> <em>my work seems so useless . . . to no purpose:<\/em> Even though people stubbornly refuse his message, the servant would reach out to them. • <em>I will trust God:<\/em> Despite discouragement and suffering, the servant would continue to discharge his duty faithfully, trusting God for the outcome. God promised to <em>reward<\/em> the servant’s faithfulness (see also 40:10; 50:8).<\/p>","summary_ro":"49:4 my work seems so useless . . . to no purpose: Even though people stubbornly refuse his message, the servant would reach out to them. • I will trust God: Despite discouragement and suffering, the servant would continue to discharge his duty faithfully, trusting God for the outcome. God promised to reward the servant’s faithfulness (see also 40:10; 50:8).","summary_en":"49:4 my work seems so useless . . . to no purpose: Even though people stubbornly refuse his message, the servant would reach out to them. • I will trust God: Despite discouragement and suffering, the servant would continue to discharge his duty faithfully, trusting God for the outcome. God promised to reward the servant’s faithfulness (see also 40:10; 50:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134625,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:4","title_en":"Study Note: Isaia 49:4","content_ro":"<p><strong>49:4<\/strong> <em>my work seems so useless . . . to no purpose:<\/em> Even though people stubbornly refuse his message, the servant would reach out to them. • <em>I will trust God:<\/em> Despite discouragement and suffering, the servant would continue to discharge his duty faithfully, trusting God for the outcome. God promised to <em>reward<\/em> the servant’s faithfulness (see also 40:10; 50:8).<\/p>","content_en":"<p><strong>49:4<\/strong> <em>my work seems so useless . . . to no purpose:<\/em> Even though people stubbornly refuse his message, the servant would reach out to them. • <em>I will trust God:<\/em> Despite discouragement and suffering, the servant would continue to discharge his duty faithfully, trusting God for the outcome. God promised to <em>reward<\/em> the servant’s faithfulness (see also 40:10; 50:8).<\/p>","summary_ro":"49:4 my work seems so useless . . . to no purpose: Even though people stubbornly refuse his message, the servant would reach out to them. • I will trust God: Despite discouragement and suffering, the servant would continue to discharge his duty faithfully, trusting God for the outcome. God promised to reward the servant’s faithfulness (see also 40:10; 50:8).","summary_en":"49:4 my work seems so useless . . . to no purpose: Even though people stubbornly refuse his message, the servant would reach out to them. • I will trust God: Despite discouragement and suffering, the servant would continue to discharge his duty faithfully, trusting God for the outcome. God promised to reward the servant’s faithfulness (see also 40:10; 50:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63691,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"All Is “Vapor”","title_en":"All Is “Vapor”","content_ro":"<h3>All Is “Vapor”<\/h3>\n<p>A key word in Ecclesiastes is the Hebrew term <span class=\"hebrew\" lang=\"he\">hebel<\/span> (“vapor,” often translated “meaningless”). This word expresses the core of the Teacher’s judgment concerning life in this world.<\/p>\n<p>At its root, <span class=\"hebrew\" lang=\"he\">hebel<\/span> means physical “breath” or “vapor.” <span class=\"hebrew\" lang=\"he\">Hebel<\/span> is used seventy-eight times in the Old Testament, but in only three instances is the physical meaning clearly intended (Ps 62:9; Prov 21:6; Isa 57:13). In the other seventy-five instances, the word is used metaphorically to describe what is incomprehensible, futile, meaningless, false, transitory, or insubstantial. The term is often used to describe the insubstantiality, unreality, and worthlessness of false gods (Deut 32:21; 2 Kgs 17:15). In this sense, <span class=\"hebrew\" lang=\"he\">hebel<\/span> is the opposite of “glory”—the substantial, weighty, and lasting presence of God. Sometimes the word <span class=\"hebrew\" lang=\"he\">hebel<\/span> stands for the way life is fleeting and momentary, like vapor (Job 7:16; Ps 144:4). In other cases, it refers to the meaninglessness and frustration of life (Pss 78:33; 94:11; Isa 49:4).<\/p>\n<p>There is a long tradition of understanding <span class=\"hebrew\" lang=\"he\">hebel<\/span> in Ecclesiastes as meaning “vanity,” not in the sense of thinking too highly of oneself, but in the sense of experiencing life as futile and without purpose or meaning. The ancient Greek translation of the Old Testament used the word <span class=\"greek\" lang=\"el\">mataiotēs<\/span><em>,<\/em> which means “emptiness” or “futility.” The Latin Vulgate then translated <span class=\"hebrew\" lang=\"he\">hebel<\/span> with the Latin word <span class=\"latin\" lang=\"la\">vanitas<\/span>, which means “purposelessness, pointlessness, hollowness, worthlessness.” From the Vulgate comes the long-standing tradition of translating the word as “vanity” in English. Most translators today understand the word <span class=\"hebrew\" lang=\"he\">hebel<\/span> in this sense: Life on earth has no apparent purpose or meaning, and all that we do is futile.<\/p>\n<p>Some translators, however, understand <span class=\"hebrew\" lang=\"he\">hebel<\/span> in Ecclesiastes to be referring primarily to the transitory impermanence of life. Vapor has no permanence or weight. This translation leads to a different understanding of Ecclesiastes: Life is not so much meaningless and futile as it is impermanent and fleeting. Many phrases in Ecclesiastes allude to the fleeting nature of human life and its efforts. In the New Testament, a similar thought can be found in James 4:13-15. The understanding of <span class=\"hebrew\" lang=\"he\">hebel<\/span> as “impermanence” in Ecclesiastes has merit in explaining the book coherently; it is, however, a minority view among scholars.<\/p>\n<p>The NLT translates <span class=\"hebrew\" lang=\"he\">hebel<\/span> in Ecclesiastes as “meaningless.” However, while reading Ecclesiastes, it is helpful to keep in mind the root of the word (“breath” or “vapor”) that stands behind the metaphors.<\/p>\n<p>The brevity, frustration, and apparent meaninglessness of life can be depressing. This discouragement should motivate us toward working more wisely and diligently and enjoying life while we can. We have all observed the apparent absurdity of life’s tragedies, such as the success of a wicked fool or unchecked injustice. But these things come into proportion when we remember God’s sovereignty, because “God will judge us for everything we do, including every secret thing, whether good or bad” (Eccl 12:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 32:21; 2 Kgs 17:15; Job 7:16; Pss 62:9; 78:33; 94:11; 144:4; Prov 21:6; Eccl 1:2; Isa 30:7; 49:4; 57:13<\/p>","content_en":"<h3>All Is “Vapor”<\/h3>\n<p>A key word in Ecclesiastes is the Hebrew term <span class=\"hebrew\" lang=\"he\">hebel<\/span> (“vapor,” often translated “meaningless”). This word expresses the core of the Teacher’s judgment concerning life in this world.<\/p>\n<p>At its root, <span class=\"hebrew\" lang=\"he\">hebel<\/span> means physical “breath” or “vapor.” <span class=\"hebrew\" lang=\"he\">Hebel<\/span> is used seventy-eight times in the Old Testament, but in only three instances is the physical meaning clearly intended (Ps 62:9; Prov 21:6; Isa 57:13). In the other seventy-five instances, the word is used metaphorically to describe what is incomprehensible, futile, meaningless, false, transitory, or insubstantial. The term is often used to describe the insubstantiality, unreality, and worthlessness of false gods (Deut 32:21; 2 Kgs 17:15). In this sense, <span class=\"hebrew\" lang=\"he\">hebel<\/span> is the opposite of “glory”—the substantial, weighty, and lasting presence of God. Sometimes the word <span class=\"hebrew\" lang=\"he\">hebel<\/span> stands for the way life is fleeting and momentary, like vapor (Job 7:16; Ps 144:4). In other cases, it refers to the meaninglessness and frustration of life (Pss 78:33; 94:11; Isa 49:4).<\/p>\n<p>There is a long tradition of understanding <span class=\"hebrew\" lang=\"he\">hebel<\/span> in Ecclesiastes as meaning “vanity,” not in the sense of thinking too highly of oneself, but in the sense of experiencing life as futile and without purpose or meaning. The ancient Greek translation of the Old Testament used the word <span class=\"greek\" lang=\"el\">mataiotēs<\/span><em>,<\/em> which means “emptiness” or “futility.” The Latin Vulgate then translated <span class=\"hebrew\" lang=\"he\">hebel<\/span> with the Latin word <span class=\"latin\" lang=\"la\">vanitas<\/span>, which means “purposelessness, pointlessness, hollowness, worthlessness.” From the Vulgate comes the long-standing tradition of translating the word as “vanity” in English. Most translators today understand the word <span class=\"hebrew\" lang=\"he\">hebel<\/span> in this sense: Life on earth has no apparent purpose or meaning, and all that we do is futile.<\/p>\n<p>Some translators, however, understand <span class=\"hebrew\" lang=\"he\">hebel<\/span> in Ecclesiastes to be referring primarily to the transitory impermanence of life. Vapor has no permanence or weight. This translation leads to a different understanding of Ecclesiastes: Life is not so much meaningless and futile as it is impermanent and fleeting. Many phrases in Ecclesiastes allude to the fleeting nature of human life and its efforts. In the New Testament, a similar thought can be found in James 4:13-15. The understanding of <span class=\"hebrew\" lang=\"he\">hebel<\/span> as “impermanence” in Ecclesiastes has merit in explaining the book coherently; it is, however, a minority view among scholars.<\/p>\n<p>The NLT translates <span class=\"hebrew\" lang=\"he\">hebel<\/span> in Ecclesiastes as “meaningless.” However, while reading Ecclesiastes, it is helpful to keep in mind the root of the word (“breath” or “vapor”) that stands behind the metaphors.<\/p>\n<p>The brevity, frustration, and apparent meaninglessness of life can be depressing. This discouragement should motivate us toward working more wisely and diligently and enjoying life while we can. We have all observed the apparent absurdity of life’s tragedies, such as the success of a wicked fool or unchecked injustice. But these things come into proportion when we remember God’s sovereignty, because “God will judge us for everything we do, including every secret thing, whether good or bad” (Eccl 12:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 32:21; 2 Kgs 17:15; Job 7:16; Pss 62:9; 78:33; 94:11; 144:4; Prov 21:6; Eccl 1:2; Isa 30:7; 49:4; 57:13<\/p>","summary_ro":"All Is “Vapor” A key word in Ecclesiastes is the Hebrew term hebel (“vapor,” often translated “meaningless”). This word expresses the core of the Teacher’s judgment concerning life in this world. At its root, hebel means physical “breath” or “vapor.” Hebel is used seventy-eight times in the Old Testament, but in only three instances is the physical meaning clearly intended (Ps 62:9; Prov 21:6; Isa 57:13). In the other seventy-five instances, the word is used metaphorically to describe what is...","summary_en":"All Is “Vapor” A key word in Ecclesiastes is the Hebrew term hebel (“vapor,” often translated “meaningless”). This word expresses the core of the Teacher’s judgment concerning life in this world. At its root, hebel means physical “breath” or “vapor.” Hebel is used seventy-eight times in the Old Testament, but in only three instances is the physical meaning clearly intended (Ps 62:9; Prov 21:6; Isa 57:13). In the other seventy-five instances, the word is used metaphorically to describe what is...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91317,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"All Is “Vapor”","title_en":"All Is “Vapor”","content_ro":"<h3>All Is “Vapor”<\/h3>\n<p>A key word in Ecclesiastes is the Hebrew term <span class=\"hebrew\" lang=\"he\">hebel<\/span> (“vapor,” often translated “meaningless”). This word expresses the core of the Teacher’s judgment concerning life in this world.<\/p>\n<p>At its root, <span class=\"hebrew\" lang=\"he\">hebel<\/span> means physical “breath” or “vapor.” <span class=\"hebrew\" lang=\"he\">Hebel<\/span> is used seventy-eight times in the Old Testament, but in only three instances is the physical meaning clearly intended (Ps 62:9; Prov 21:6; Isa 57:13). In the other seventy-five instances, the word is used metaphorically to describe what is incomprehensible, futile, meaningless, false, transitory, or insubstantial. The term is often used to describe the insubstantiality, unreality, and worthlessness of false gods (Deut 32:21; 2 Kgs 17:15). In this sense, <span class=\"hebrew\" lang=\"he\">hebel<\/span> is the opposite of “glory”—the substantial, weighty, and lasting presence of God. Sometimes the word <span class=\"hebrew\" lang=\"he\">hebel<\/span> stands for the way life is fleeting and momentary, like vapor (Job 7:16; Ps 144:4). In other cases, it refers to the meaninglessness and frustration of life (Pss 78:33; 94:11; Isa 49:4).<\/p>\n<p>There is a long tradition of understanding <span class=\"hebrew\" lang=\"he\">hebel<\/span> in Ecclesiastes as meaning “vanity,” not in the sense of thinking too highly of oneself, but in the sense of experiencing life as futile and without purpose or meaning. The ancient Greek translation of the Old Testament used the word <span class=\"greek\" lang=\"el\">mataiotēs<\/span><em>,<\/em> which means “emptiness” or “futility.” The Latin Vulgate then translated <span class=\"hebrew\" lang=\"he\">hebel<\/span> with the Latin word <span class=\"latin\" lang=\"la\">vanitas<\/span>, which means “purposelessness, pointlessness, hollowness, worthlessness.” From the Vulgate comes the long-standing tradition of translating the word as “vanity” in English. Most translators today understand the word <span class=\"hebrew\" lang=\"he\">hebel<\/span> in this sense: Life on earth has no apparent purpose or meaning, and all that we do is futile.<\/p>\n<p>Some translators, however, understand <span class=\"hebrew\" lang=\"he\">hebel<\/span> in Ecclesiastes to be referring primarily to the transitory impermanence of life. Vapor has no permanence or weight. This translation leads to a different understanding of Ecclesiastes: Life is not so much meaningless and futile as it is impermanent and fleeting. Many phrases in Ecclesiastes allude to the fleeting nature of human life and its efforts. In the New Testament, a similar thought can be found in James 4:13-15. The understanding of <span class=\"hebrew\" lang=\"he\">hebel<\/span> as “impermanence” in Ecclesiastes has merit in explaining the book coherently; it is, however, a minority view among scholars.<\/p>\n<p>The NLT translates <span class=\"hebrew\" lang=\"he\">hebel<\/span> in Ecclesiastes as “meaningless.” However, while reading Ecclesiastes, it is helpful to keep in mind the root of the word (“breath” or “vapor”) that stands behind the metaphors.<\/p>\n<p>The brevity, frustration, and apparent meaninglessness of life can be depressing. This discouragement should motivate us toward working more wisely and diligently and enjoying life while we can. We have all observed the apparent absurdity of life’s tragedies, such as the success of a wicked fool or unchecked injustice. But these things come into proportion when we remember God’s sovereignty, because “God will judge us for everything we do, including every secret thing, whether good or bad” (Eccl 12:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 32:21; 2 Kgs 17:15; Job 7:16; Pss 62:9; 78:33; 94:11; 144:4; Prov 21:6; Eccl 1:2; Isa 30:7; 49:4; 57:13<\/p>","content_en":"<h3>All Is “Vapor”<\/h3>\n<p>A key word in Ecclesiastes is the Hebrew term <span class=\"hebrew\" lang=\"he\">hebel<\/span> (“vapor,” often translated “meaningless”). This word expresses the core of the Teacher’s judgment concerning life in this world.<\/p>\n<p>At its root, <span class=\"hebrew\" lang=\"he\">hebel<\/span> means physical “breath” or “vapor.” <span class=\"hebrew\" lang=\"he\">Hebel<\/span> is used seventy-eight times in the Old Testament, but in only three instances is the physical meaning clearly intended (Ps 62:9; Prov 21:6; Isa 57:13). In the other seventy-five instances, the word is used metaphorically to describe what is incomprehensible, futile, meaningless, false, transitory, or insubstantial. The term is often used to describe the insubstantiality, unreality, and worthlessness of false gods (Deut 32:21; 2 Kgs 17:15). In this sense, <span class=\"hebrew\" lang=\"he\">hebel<\/span> is the opposite of “glory”—the substantial, weighty, and lasting presence of God. Sometimes the word <span class=\"hebrew\" lang=\"he\">hebel<\/span> stands for the way life is fleeting and momentary, like vapor (Job 7:16; Ps 144:4). In other cases, it refers to the meaninglessness and frustration of life (Pss 78:33; 94:11; Isa 49:4).<\/p>\n<p>There is a long tradition of understanding <span class=\"hebrew\" lang=\"he\">hebel<\/span> in Ecclesiastes as meaning “vanity,” not in the sense of thinking too highly of oneself, but in the sense of experiencing life as futile and without purpose or meaning. The ancient Greek translation of the Old Testament used the word <span class=\"greek\" lang=\"el\">mataiotēs<\/span><em>,<\/em> which means “emptiness” or “futility.” The Latin Vulgate then translated <span class=\"hebrew\" lang=\"he\">hebel<\/span> with the Latin word <span class=\"latin\" lang=\"la\">vanitas<\/span>, which means “purposelessness, pointlessness, hollowness, worthlessness.” From the Vulgate comes the long-standing tradition of translating the word as “vanity” in English. Most translators today understand the word <span class=\"hebrew\" lang=\"he\">hebel<\/span> in this sense: Life on earth has no apparent purpose or meaning, and all that we do is futile.<\/p>\n<p>Some translators, however, understand <span class=\"hebrew\" lang=\"he\">hebel<\/span> in Ecclesiastes to be referring primarily to the transitory impermanence of life. Vapor has no permanence or weight. This translation leads to a different understanding of Ecclesiastes: Life is not so much meaningless and futile as it is impermanent and fleeting. Many phrases in Ecclesiastes allude to the fleeting nature of human life and its efforts. In the New Testament, a similar thought can be found in James 4:13-15. The understanding of <span class=\"hebrew\" lang=\"he\">hebel<\/span> as “impermanence” in Ecclesiastes has merit in explaining the book coherently; it is, however, a minority view among scholars.<\/p>\n<p>The NLT translates <span class=\"hebrew\" lang=\"he\">hebel<\/span> in Ecclesiastes as “meaningless.” However, while reading Ecclesiastes, it is helpful to keep in mind the root of the word (“breath” or “vapor”) that stands behind the metaphors.<\/p>\n<p>The brevity, frustration, and apparent meaninglessness of life can be depressing. This discouragement should motivate us toward working more wisely and diligently and enjoying life while we can. We have all observed the apparent absurdity of life’s tragedies, such as the success of a wicked fool or unchecked injustice. But these things come into proportion when we remember God’s sovereignty, because “God will judge us for everything we do, including every secret thing, whether good or bad” (Eccl 12:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 32:21; 2 Kgs 17:15; Job 7:16; Pss 62:9; 78:33; 94:11; 144:4; Prov 21:6; Eccl 1:2; Isa 30:7; 49:4; 57:13<\/p>","summary_ro":"All Is “Vapor” A key word in Ecclesiastes is the Hebrew term hebel (“vapor,” often translated “meaningless”). This word expresses the core of the Teacher’s judgment concerning life in this world. At its root, hebel means physical “breath” or “vapor.” Hebel is used seventy-eight times in the Old Testament, but in only three instances is the physical meaning clearly intended (Ps 62:9; Prov 21:6; Isa 57:13). In the other seventy-five instances, the word is used metaphorically to describe what is...","summary_en":"All Is “Vapor” A key word in Ecclesiastes is the Hebrew term hebel (“vapor,” often translated “meaningless”). This word expresses the core of the Teacher’s judgment concerning life in this world. At its root, hebel means physical “breath” or “vapor.” Hebel is used seventy-eight times in the Old Testament, but in only three instances is the physical meaning clearly intended (Ps 62:9; Prov 21:6; Isa 57:13). In the other seventy-five instances, the word is used metaphorically to describe what is...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118943,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"All Is “Vapor”","title_en":"All Is “Vapor”","content_ro":"<h3>All Is “Vapor”<\/h3>\n<p>A key word in Ecclesiastes is the Hebrew term <span class=\"hebrew\" lang=\"he\">hebel<\/span> (“vapor,” often translated “meaningless”). This word expresses the core of the Teacher’s judgment concerning life in this world.<\/p>\n<p>At its root, <span class=\"hebrew\" lang=\"he\">hebel<\/span> means physical “breath” or “vapor.” <span class=\"hebrew\" lang=\"he\">Hebel<\/span> is used seventy-eight times in the Old Testament, but in only three instances is the physical meaning clearly intended (Ps 62:9; Prov 21:6; Isa 57:13). In the other seventy-five instances, the word is used metaphorically to describe what is incomprehensible, futile, meaningless, false, transitory, or insubstantial. The term is often used to describe the insubstantiality, unreality, and worthlessness of false gods (Deut 32:21; 2 Kgs 17:15). In this sense, <span class=\"hebrew\" lang=\"he\">hebel<\/span> is the opposite of “glory”—the substantial, weighty, and lasting presence of God. Sometimes the word <span class=\"hebrew\" lang=\"he\">hebel<\/span> stands for the way life is fleeting and momentary, like vapor (Job 7:16; Ps 144:4). In other cases, it refers to the meaninglessness and frustration of life (Pss 78:33; 94:11; Isa 49:4).<\/p>\n<p>There is a long tradition of understanding <span class=\"hebrew\" lang=\"he\">hebel<\/span> in Ecclesiastes as meaning “vanity,” not in the sense of thinking too highly of oneself, but in the sense of experiencing life as futile and without purpose or meaning. The ancient Greek translation of the Old Testament used the word <span class=\"greek\" lang=\"el\">mataiotēs<\/span><em>,<\/em> which means “emptiness” or “futility.” The Latin Vulgate then translated <span class=\"hebrew\" lang=\"he\">hebel<\/span> with the Latin word <span class=\"latin\" lang=\"la\">vanitas<\/span>, which means “purposelessness, pointlessness, hollowness, worthlessness.” From the Vulgate comes the long-standing tradition of translating the word as “vanity” in English. Most translators today understand the word <span class=\"hebrew\" lang=\"he\">hebel<\/span> in this sense: Life on earth has no apparent purpose or meaning, and all that we do is futile.<\/p>\n<p>Some translators, however, understand <span class=\"hebrew\" lang=\"he\">hebel<\/span> in Ecclesiastes to be referring primarily to the transitory impermanence of life. Vapor has no permanence or weight. This translation leads to a different understanding of Ecclesiastes: Life is not so much meaningless and futile as it is impermanent and fleeting. Many phrases in Ecclesiastes allude to the fleeting nature of human life and its efforts. In the New Testament, a similar thought can be found in James 4:13-15. The understanding of <span class=\"hebrew\" lang=\"he\">hebel<\/span> as “impermanence” in Ecclesiastes has merit in explaining the book coherently; it is, however, a minority view among scholars.<\/p>\n<p>The NLT translates <span class=\"hebrew\" lang=\"he\">hebel<\/span> in Ecclesiastes as “meaningless.” However, while reading Ecclesiastes, it is helpful to keep in mind the root of the word (“breath” or “vapor”) that stands behind the metaphors.<\/p>\n<p>The brevity, frustration, and apparent meaninglessness of life can be depressing. This discouragement should motivate us toward working more wisely and diligently and enjoying life while we can. We have all observed the apparent absurdity of life’s tragedies, such as the success of a wicked fool or unchecked injustice. But these things come into proportion when we remember God’s sovereignty, because “God will judge us for everything we do, including every secret thing, whether good or bad” (Eccl 12:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 32:21; 2 Kgs 17:15; Job 7:16; Pss 62:9; 78:33; 94:11; 144:4; Prov 21:6; Eccl 1:2; Isa 30:7; 49:4; 57:13<\/p>","content_en":"<h3>All Is “Vapor”<\/h3>\n<p>A key word in Ecclesiastes is the Hebrew term <span class=\"hebrew\" lang=\"he\">hebel<\/span> (“vapor,” often translated “meaningless”). This word expresses the core of the Teacher’s judgment concerning life in this world.<\/p>\n<p>At its root, <span class=\"hebrew\" lang=\"he\">hebel<\/span> means physical “breath” or “vapor.” <span class=\"hebrew\" lang=\"he\">Hebel<\/span> is used seventy-eight times in the Old Testament, but in only three instances is the physical meaning clearly intended (Ps 62:9; Prov 21:6; Isa 57:13). In the other seventy-five instances, the word is used metaphorically to describe what is incomprehensible, futile, meaningless, false, transitory, or insubstantial. The term is often used to describe the insubstantiality, unreality, and worthlessness of false gods (Deut 32:21; 2 Kgs 17:15). In this sense, <span class=\"hebrew\" lang=\"he\">hebel<\/span> is the opposite of “glory”—the substantial, weighty, and lasting presence of God. Sometimes the word <span class=\"hebrew\" lang=\"he\">hebel<\/span> stands for the way life is fleeting and momentary, like vapor (Job 7:16; Ps 144:4). In other cases, it refers to the meaninglessness and frustration of life (Pss 78:33; 94:11; Isa 49:4).<\/p>\n<p>There is a long tradition of understanding <span class=\"hebrew\" lang=\"he\">hebel<\/span> in Ecclesiastes as meaning “vanity,” not in the sense of thinking too highly of oneself, but in the sense of experiencing life as futile and without purpose or meaning. The ancient Greek translation of the Old Testament used the word <span class=\"greek\" lang=\"el\">mataiotēs<\/span><em>,<\/em> which means “emptiness” or “futility.” The Latin Vulgate then translated <span class=\"hebrew\" lang=\"he\">hebel<\/span> with the Latin word <span class=\"latin\" lang=\"la\">vanitas<\/span>, which means “purposelessness, pointlessness, hollowness, worthlessness.” From the Vulgate comes the long-standing tradition of translating the word as “vanity” in English. Most translators today understand the word <span class=\"hebrew\" lang=\"he\">hebel<\/span> in this sense: Life on earth has no apparent purpose or meaning, and all that we do is futile.<\/p>\n<p>Some translators, however, understand <span class=\"hebrew\" lang=\"he\">hebel<\/span> in Ecclesiastes to be referring primarily to the transitory impermanence of life. Vapor has no permanence or weight. This translation leads to a different understanding of Ecclesiastes: Life is not so much meaningless and futile as it is impermanent and fleeting. Many phrases in Ecclesiastes allude to the fleeting nature of human life and its efforts. In the New Testament, a similar thought can be found in James 4:13-15. The understanding of <span class=\"hebrew\" lang=\"he\">hebel<\/span> as “impermanence” in Ecclesiastes has merit in explaining the book coherently; it is, however, a minority view among scholars.<\/p>\n<p>The NLT translates <span class=\"hebrew\" lang=\"he\">hebel<\/span> in Ecclesiastes as “meaningless.” However, while reading Ecclesiastes, it is helpful to keep in mind the root of the word (“breath” or “vapor”) that stands behind the metaphors.<\/p>\n<p>The brevity, frustration, and apparent meaninglessness of life can be depressing. This discouragement should motivate us toward working more wisely and diligently and enjoying life while we can. We have all observed the apparent absurdity of life’s tragedies, such as the success of a wicked fool or unchecked injustice. But these things come into proportion when we remember God’s sovereignty, because “God will judge us for everything we do, including every secret thing, whether good or bad” (Eccl 12:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 32:21; 2 Kgs 17:15; Job 7:16; Pss 62:9; 78:33; 94:11; 144:4; Prov 21:6; Eccl 1:2; Isa 30:7; 49:4; 57:13<\/p>","summary_ro":"All Is “Vapor” A key word in Ecclesiastes is the Hebrew term hebel (“vapor,” often translated “meaningless”). This word expresses the core of the Teacher’s judgment concerning life in this world. At its root, hebel means physical “breath” or “vapor.” Hebel is used seventy-eight times in the Old Testament, but in only three instances is the physical meaning clearly intended (Ps 62:9; Prov 21:6; Isa 57:13). In the other seventy-five instances, the word is used metaphorically to describe what is...","summary_en":"All Is “Vapor” A key word in Ecclesiastes is the Hebrew term hebel (“vapor,” often translated “meaningless”). This word expresses the core of the Teacher’s judgment concerning life in this world. At its root, hebel means physical “breath” or “vapor.” Hebel is used seventy-eight times in the Old Testament, but in only three instances is the physical meaning clearly intended (Ps 62:9; Prov 21:6; Isa 57:13). In the other seventy-five instances, the word is used metaphorically to describe what is...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146569,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"All Is “Vapor”","title_en":"All Is “Vapor”","content_ro":"<h3>All Is “Vapor”<\/h3>\n<p>A key word in Ecclesiastes is the Hebrew term <span class=\"hebrew\" lang=\"he\">hebel<\/span> (“vapor,” often translated “meaningless”). This word expresses the core of the Teacher’s judgment concerning life in this world.<\/p>\n<p>At its root, <span class=\"hebrew\" lang=\"he\">hebel<\/span> means physical “breath” or “vapor.” <span class=\"hebrew\" lang=\"he\">Hebel<\/span> is used seventy-eight times in the Old Testament, but in only three instances is the physical meaning clearly intended (Ps 62:9; Prov 21:6; Isa 57:13). In the other seventy-five instances, the word is used metaphorically to describe what is incomprehensible, futile, meaningless, false, transitory, or insubstantial. The term is often used to describe the insubstantiality, unreality, and worthlessness of false gods (Deut 32:21; 2 Kgs 17:15). In this sense, <span class=\"hebrew\" lang=\"he\">hebel<\/span> is the opposite of “glory”—the substantial, weighty, and lasting presence of God. Sometimes the word <span class=\"hebrew\" lang=\"he\">hebel<\/span> stands for the way life is fleeting and momentary, like vapor (Job 7:16; Ps 144:4). In other cases, it refers to the meaninglessness and frustration of life (Pss 78:33; 94:11; Isa 49:4).<\/p>\n<p>There is a long tradition of understanding <span class=\"hebrew\" lang=\"he\">hebel<\/span> in Ecclesiastes as meaning “vanity,” not in the sense of thinking too highly of oneself, but in the sense of experiencing life as futile and without purpose or meaning. The ancient Greek translation of the Old Testament used the word <span class=\"greek\" lang=\"el\">mataiotēs<\/span><em>,<\/em> which means “emptiness” or “futility.” The Latin Vulgate then translated <span class=\"hebrew\" lang=\"he\">hebel<\/span> with the Latin word <span class=\"latin\" lang=\"la\">vanitas<\/span>, which means “purposelessness, pointlessness, hollowness, worthlessness.” From the Vulgate comes the long-standing tradition of translating the word as “vanity” in English. Most translators today understand the word <span class=\"hebrew\" lang=\"he\">hebel<\/span> in this sense: Life on earth has no apparent purpose or meaning, and all that we do is futile.<\/p>\n<p>Some translators, however, understand <span class=\"hebrew\" lang=\"he\">hebel<\/span> in Ecclesiastes to be referring primarily to the transitory impermanence of life. Vapor has no permanence or weight. This translation leads to a different understanding of Ecclesiastes: Life is not so much meaningless and futile as it is impermanent and fleeting. Many phrases in Ecclesiastes allude to the fleeting nature of human life and its efforts. In the New Testament, a similar thought can be found in James 4:13-15. The understanding of <span class=\"hebrew\" lang=\"he\">hebel<\/span> as “impermanence” in Ecclesiastes has merit in explaining the book coherently; it is, however, a minority view among scholars.<\/p>\n<p>The NLT translates <span class=\"hebrew\" lang=\"he\">hebel<\/span> in Ecclesiastes as “meaningless.” However, while reading Ecclesiastes, it is helpful to keep in mind the root of the word (“breath” or “vapor”) that stands behind the metaphors.<\/p>\n<p>The brevity, frustration, and apparent meaninglessness of life can be depressing. This discouragement should motivate us toward working more wisely and diligently and enjoying life while we can. We have all observed the apparent absurdity of life’s tragedies, such as the success of a wicked fool or unchecked injustice. But these things come into proportion when we remember God’s sovereignty, because “God will judge us for everything we do, including every secret thing, whether good or bad” (Eccl 12:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 32:21; 2 Kgs 17:15; Job 7:16; Pss 62:9; 78:33; 94:11; 144:4; Prov 21:6; Eccl 1:2; Isa 30:7; 49:4; 57:13<\/p>","content_en":"<h3>All Is “Vapor”<\/h3>\n<p>A key word in Ecclesiastes is the Hebrew term <span class=\"hebrew\" lang=\"he\">hebel<\/span> (“vapor,” often translated “meaningless”). This word expresses the core of the Teacher’s judgment concerning life in this world.<\/p>\n<p>At its root, <span class=\"hebrew\" lang=\"he\">hebel<\/span> means physical “breath” or “vapor.” <span class=\"hebrew\" lang=\"he\">Hebel<\/span> is used seventy-eight times in the Old Testament, but in only three instances is the physical meaning clearly intended (Ps 62:9; Prov 21:6; Isa 57:13). In the other seventy-five instances, the word is used metaphorically to describe what is incomprehensible, futile, meaningless, false, transitory, or insubstantial. The term is often used to describe the insubstantiality, unreality, and worthlessness of false gods (Deut 32:21; 2 Kgs 17:15). In this sense, <span class=\"hebrew\" lang=\"he\">hebel<\/span> is the opposite of “glory”—the substantial, weighty, and lasting presence of God. Sometimes the word <span class=\"hebrew\" lang=\"he\">hebel<\/span> stands for the way life is fleeting and momentary, like vapor (Job 7:16; Ps 144:4). In other cases, it refers to the meaninglessness and frustration of life (Pss 78:33; 94:11; Isa 49:4).<\/p>\n<p>There is a long tradition of understanding <span class=\"hebrew\" lang=\"he\">hebel<\/span> in Ecclesiastes as meaning “vanity,” not in the sense of thinking too highly of oneself, but in the sense of experiencing life as futile and without purpose or meaning. The ancient Greek translation of the Old Testament used the word <span class=\"greek\" lang=\"el\">mataiotēs<\/span><em>,<\/em> which means “emptiness” or “futility.” The Latin Vulgate then translated <span class=\"hebrew\" lang=\"he\">hebel<\/span> with the Latin word <span class=\"latin\" lang=\"la\">vanitas<\/span>, which means “purposelessness, pointlessness, hollowness, worthlessness.” From the Vulgate comes the long-standing tradition of translating the word as “vanity” in English. Most translators today understand the word <span class=\"hebrew\" lang=\"he\">hebel<\/span> in this sense: Life on earth has no apparent purpose or meaning, and all that we do is futile.<\/p>\n<p>Some translators, however, understand <span class=\"hebrew\" lang=\"he\">hebel<\/span> in Ecclesiastes to be referring primarily to the transitory impermanence of life. Vapor has no permanence or weight. This translation leads to a different understanding of Ecclesiastes: Life is not so much meaningless and futile as it is impermanent and fleeting. Many phrases in Ecclesiastes allude to the fleeting nature of human life and its efforts. In the New Testament, a similar thought can be found in James 4:13-15. The understanding of <span class=\"hebrew\" lang=\"he\">hebel<\/span> as “impermanence” in Ecclesiastes has merit in explaining the book coherently; it is, however, a minority view among scholars.<\/p>\n<p>The NLT translates <span class=\"hebrew\" lang=\"he\">hebel<\/span> in Ecclesiastes as “meaningless.” However, while reading Ecclesiastes, it is helpful to keep in mind the root of the word (“breath” or “vapor”) that stands behind the metaphors.<\/p>\n<p>The brevity, frustration, and apparent meaninglessness of life can be depressing. This discouragement should motivate us toward working more wisely and diligently and enjoying life while we can. We have all observed the apparent absurdity of life’s tragedies, such as the success of a wicked fool or unchecked injustice. But these things come into proportion when we remember God’s sovereignty, because “God will judge us for everything we do, including every secret thing, whether good or bad” (Eccl 12:14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 32:21; 2 Kgs 17:15; Job 7:16; Pss 62:9; 78:33; 94:11; 144:4; Prov 21:6; Eccl 1:2; Isa 30:7; 49:4; 57:13<\/p>","summary_ro":"All Is “Vapor” A key word in Ecclesiastes is the Hebrew term hebel (“vapor,” often translated “meaningless”). This word expresses the core of the Teacher’s judgment concerning life in this world. At its root, hebel means physical “breath” or “vapor.” Hebel is used seventy-eight times in the Old Testament, but in only three instances is the physical meaning clearly intended (Ps 62:9; Prov 21:6; Isa 57:13). In the other seventy-five instances, the word is used metaphorically to describe what is...","summary_en":"All Is “Vapor” A key word in Ecclesiastes is the Hebrew term hebel (“vapor,” often translated “meaningless”). This word expresses the core of the Teacher’s judgment concerning life in this world. At its root, hebel means physical “breath” or “vapor.” Hebel is used seventy-eight times in the Old Testament, but in only three instances is the physical meaning clearly intended (Ps 62:9; Prov 21:6; Isa 57:13). In the other seventy-five instances, the word is used metaphorically to describe what is...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":3757,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Jesus*, Baptism","title_en":"of Jesus*, Baptism","content_ro":"<h3>BAPTISM OF JESUS*<\/h3>\n<p>Major event in Jesus’ life, which marked the beginning of his ministry. The fact that John the Baptist baptized Jesus is disputed by very few scholars today, but the purpose and significance of Jesus’ baptism remain controversial.<\/p>\n<p>The Gospel accounts agree that John’s baptism was a baptism of repentance (Mt 3:6-10; Mk 1:4-5; Lk 3:3-14). He proclaimed that the kingdom of heaven was at hand and that God’s people should prepare for the Lord’s coming by a renewal of faith toward God. For John, that meant repentance, confession of sins, and practicing righteousness. That being so, why was Jesus baptized? If Jesus was sinless, as the NT proclaims (2 Cor 5:21; Heb 4:15; 1 Pt 2:22), why did he submit to a baptism of repentance for the forgiveness of sins? The Gospels provide the answers.<\/p>\n<p class=\"h2\" id=\"TheGospelofMark\">The Gospel of Mark<\/p>\n<p>Mark presents the baptism of Jesus as a necessary preparation for his period of temptation and ministry. At his baptism Jesus received the Father’s approval and the bestowal of the Holy Spirit (1:9-11). Mark’s focus on Jesus’ special relation to the Father, “You are my beloved Son, and I am fully pleased with you” (1:11, <span>nlt<\/span>), brings together two important OT references. Jesus’ messiahship is presented in a radically new way, in which the ruling Messiah (Ps 2:7) is also the Suffering Servant of the Lord (Is 42:1). Popular Jewish belief expected a ruling Messiah who would establish the kingdom of God, not a Messiah who would suffer for the people. Mark intended to show that in Jesus alone had God’s appointed time for the fulfillment of his purpose come.<\/p>\n<p>The statement that the heavens opened at the baptism of Jesus (Mk 1:10) may proclaim the arrival of the “end times” (the time of fulfillment and the establishment of God’s kingdom). A then-current Jewish interpretation of Isaiah 64:1 held that in the last days God would open the heavens and come down to his people. In Jewish thought the rending of the heavens was also associated with hearing God’s voice and the bestowal of God’s Spirit.<\/p>\n<p class=\"h2\" id=\"TheGospelofMatthew\">The Gospel of Matthew<\/p>\n<p>Matthew’s account of Jesus’ baptism has more detail than Mark’s. It begins by noting John’s reluctance to baptize Jesus (3:14). John was persuaded only after Jesus explained to him that the act was “fitting for us to fulfil all righteousness” (3:15, <span>rsv<\/span>). Although the full meaning of those words is uncertain, they at least suggest that Jesus’ baptism was necessary to accomplish God’s will. In both the Old and New Testaments (Ps 98:2-3; Rom 1:17) God’s righteousness is seen in his salvation for his people. That is why the Messiah can be called “The <span>Lord<\/span> Is Our Righteousness” (Jer 23:6; cf. Is 11:1-5). Jesus told John that his baptism was necessary to do God’s will in bringing about salvation for his people. Thus the Father’s declaration at Jesus’ baptism is presented in the form of a public announcement, emphasizing that Jesus was God’s anointed Servant about to begin his ministry as the bringer of the Lord’s salvation.<\/p>\n<p class=\"h2\" id=\"TheGospelofLuke\">The Gospel of Luke<\/p>\n<p>Luke passes over Jesus’ baptism quickly, placing it alongside the baptism of others who came to John (3:21-22). The context in Luke also sheds some light on the purpose of Jesus’ baptism. Luke, unlike Matthew, places the genealogy of Jesus after his baptism and just before his ministry begins. The parallel to Moses, whose genealogy occurs just before his primary work begins (Ex 6:14-25), seems more than coincidental. It is probably intended to illustrate Jesus’ role in bringing deliverance (salvation) to God’s people just as Moses did in the OT. At his baptism, by the descent of the Holy Spirit upon him, Jesus was equipped to do the mission God had called him to do. Following his temptation (Lk 4:1-13), Jesus entered the synagogue and declared to the people that he had been anointed by the Spirit to proclaim good news (4:16-21). That anointing came at Jesus’ baptism (cf. Acts 10:37-38).<\/p>\n<p>In his Gospel account, Luke tried to identify Jesus with the common people—for example, in the birth story (with Jesus born in a stable and visited by lowly shepherds, Lk 2:8-20) and through placing the genealogy (stressing Jesus’ relation to all of humanity, 3:38) right after the baptism. Thus, Luke saw the baptism as Jesus’ first step in identifying himself with those he had come to save.<\/p>\n<p>In the OT the Messiah was always inseparable from the people he represented (see especially Jer 30:21 and Ez 45–46). Although the “servant” in Isaiah is sometimes viewed corporately (Is 44:1) and sometimes individually (53:3), he is always viewed as the representative <em>of the people<\/em> to the Lord (49:5-26), as well as the servant <em>of the Lord.<\/em><\/p>\n<p>Evidently Luke, along with Mark and Matthew, was trying to show that Jesus, as the divine representative of the people, had identified himself with them in his baptism.<\/p>\n<p class=\"h2\" id=\"TheGospelofJohn\">The Gospel of John<\/p>\n<p>The fourth Gospel does not say that Jesus was baptized but does say that John the Baptist saw the Spirit descend upon Jesus (Jn 1:32-34). The account emphasizes that Jesus went to John during John’s preaching and baptizing ministry; John recognized that Jesus was the Christ, that God’s Spirit was upon him, and that he was the Son of God. John also recognized that Jesus, unlike himself, baptized with the Holy Spirit (1:29-36).<\/p>\n<p>John the Baptist described Jesus as the “Lamb of God who takes away the sin of the world” (1:29, <span>nlt<\/span>). The closest OT parallel to that statement comes from a “servant of the Lord” passage (Is 53:6-7). It is possible that “Lamb of God” could be an alternate translation of the Aramaic term “servant of God.”<\/p>\n<p>The sense of Jesus as the one who bears the sins of the people is obviously in view in the fourth Gospel. That Jesus was the promised representative and deliverer of the people was understood by John the Baptist and conveyed by the Gospel writer.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>In the four Gospels it is clear that the Holy Spirit came upon Jesus at his baptism to enable him to do the work of God. All four Gospel writers saw that Jesus had been anointed by God to accomplish his mission of bringing salvation to the people. Those ideas provide a key to understanding why Jesus was baptized. On that occasion at the beginning of his ministry, God anointed Jesus with the Holy Spirit to do his mediating work between God and the people. At his baptism Jesus was identified as the one who would bear the people’s sins; Jesus was baptized to identify himself with sinful people.<\/p>\n<p><em>See also<\/em> Jesus Christ.<\/p>","content_en":"<h3>BAPTISM OF JESUS*<\/h3>\n<p>Major event in Jesus’ life, which marked the beginning of his ministry. The fact that John the Baptist baptized Jesus is disputed by very few scholars today, but the purpose and significance of Jesus’ baptism remain controversial.<\/p>\n<p>The Gospel accounts agree that John’s baptism was a baptism of repentance (Mt 3:6-10; Mk 1:4-5; Lk 3:3-14). He proclaimed that the kingdom of heaven was at hand and that God’s people should prepare for the Lord’s coming by a renewal of faith toward God. For John, that meant repentance, confession of sins, and practicing righteousness. That being so, why was Jesus baptized? If Jesus was sinless, as the NT proclaims (2 Cor 5:21; Heb 4:15; 1 Pt 2:22), why did he submit to a baptism of repentance for the forgiveness of sins? The Gospels provide the answers.<\/p>\n<p class=\"h2\" id=\"TheGospelofMark\">The Gospel of Mark<\/p>\n<p>Mark presents the baptism of Jesus as a necessary preparation for his period of temptation and ministry. At his baptism Jesus received the Father’s approval and the bestowal of the Holy Spirit (1:9-11). Mark’s focus on Jesus’ special relation to the Father, “You are my beloved Son, and I am fully pleased with you” (1:11, <span>nlt<\/span>), brings together two important OT references. Jesus’ messiahship is presented in a radically new way, in which the ruling Messiah (Ps 2:7) is also the Suffering Servant of the Lord (Is 42:1). Popular Jewish belief expected a ruling Messiah who would establish the kingdom of God, not a Messiah who would suffer for the people. Mark intended to show that in Jesus alone had God’s appointed time for the fulfillment of his purpose come.<\/p>\n<p>The statement that the heavens opened at the baptism of Jesus (Mk 1:10) may proclaim the arrival of the “end times” (the time of fulfillment and the establishment of God’s kingdom). A then-current Jewish interpretation of Isaiah 64:1 held that in the last days God would open the heavens and come down to his people. In Jewish thought the rending of the heavens was also associated with hearing God’s voice and the bestowal of God’s Spirit.<\/p>\n<p class=\"h2\" id=\"TheGospelofMatthew\">The Gospel of Matthew<\/p>\n<p>Matthew’s account of Jesus’ baptism has more detail than Mark’s. It begins by noting John’s reluctance to baptize Jesus (3:14). John was persuaded only after Jesus explained to him that the act was “fitting for us to fulfil all righteousness” (3:15, <span>rsv<\/span>). Although the full meaning of those words is uncertain, they at least suggest that Jesus’ baptism was necessary to accomplish God’s will. In both the Old and New Testaments (Ps 98:2-3; Rom 1:17) God’s righteousness is seen in his salvation for his people. That is why the Messiah can be called “The <span>Lord<\/span> Is Our Righteousness” (Jer 23:6; cf. Is 11:1-5). Jesus told John that his baptism was necessary to do God’s will in bringing about salvation for his people. Thus the Father’s declaration at Jesus’ baptism is presented in the form of a public announcement, emphasizing that Jesus was God’s anointed Servant about to begin his ministry as the bringer of the Lord’s salvation.<\/p>\n<p class=\"h2\" id=\"TheGospelofLuke\">The Gospel of Luke<\/p>\n<p>Luke passes over Jesus’ baptism quickly, placing it alongside the baptism of others who came to John (3:21-22). The context in Luke also sheds some light on the purpose of Jesus’ baptism. Luke, unlike Matthew, places the genealogy of Jesus after his baptism and just before his ministry begins. The parallel to Moses, whose genealogy occurs just before his primary work begins (Ex 6:14-25), seems more than coincidental. It is probably intended to illustrate Jesus’ role in bringing deliverance (salvation) to God’s people just as Moses did in the OT. At his baptism, by the descent of the Holy Spirit upon him, Jesus was equipped to do the mission God had called him to do. Following his temptation (Lk 4:1-13), Jesus entered the synagogue and declared to the people that he had been anointed by the Spirit to proclaim good news (4:16-21). That anointing came at Jesus’ baptism (cf. Acts 10:37-38).<\/p>\n<p>In his Gospel account, Luke tried to identify Jesus with the common people—for example, in the birth story (with Jesus born in a stable and visited by lowly shepherds, Lk 2:8-20) and through placing the genealogy (stressing Jesus’ relation to all of humanity, 3:38) right after the baptism. Thus, Luke saw the baptism as Jesus’ first step in identifying himself with those he had come to save.<\/p>\n<p>In the OT the Messiah was always inseparable from the people he represented (see especially Jer 30:21 and Ez 45–46). Although the “servant” in Isaiah is sometimes viewed corporately (Is 44:1) and sometimes individually (53:3), he is always viewed as the representative <em>of the people<\/em> to the Lord (49:5-26), as well as the servant <em>of the Lord.<\/em><\/p>\n<p>Evidently Luke, along with Mark and Matthew, was trying to show that Jesus, as the divine representative of the people, had identified himself with them in his baptism.<\/p>\n<p class=\"h2\" id=\"TheGospelofJohn\">The Gospel of John<\/p>\n<p>The fourth Gospel does not say that Jesus was baptized but does say that John the Baptist saw the Spirit descend upon Jesus (Jn 1:32-34). The account emphasizes that Jesus went to John during John’s preaching and baptizing ministry; John recognized that Jesus was the Christ, that God’s Spirit was upon him, and that he was the Son of God. John also recognized that Jesus, unlike himself, baptized with the Holy Spirit (1:29-36).<\/p>\n<p>John the Baptist described Jesus as the “Lamb of God who takes away the sin of the world” (1:29, <span>nlt<\/span>). The closest OT parallel to that statement comes from a “servant of the Lord” passage (Is 53:6-7). It is possible that “Lamb of God” could be an alternate translation of the Aramaic term “servant of God.”<\/p>\n<p>The sense of Jesus as the one who bears the sins of the people is obviously in view in the fourth Gospel. That Jesus was the promised representative and deliverer of the people was understood by John the Baptist and conveyed by the Gospel writer.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>In the four Gospels it is clear that the Holy Spirit came upon Jesus at his baptism to enable him to do the work of God. All four Gospel writers saw that Jesus had been anointed by God to accomplish his mission of bringing salvation to the people. Those ideas provide a key to understanding why Jesus was baptized. On that occasion at the beginning of his ministry, God anointed Jesus with the Holy Spirit to do his mediating work between God and the people. At his baptism Jesus was identified as the one who would bear the people’s sins; Jesus was baptized to identify himself with sinful people.<\/p>\n<p><em>See also<\/em> Jesus Christ.<\/p>","summary_ro":"BAPTISM OF JESUS* Major event in Jesus’ life, which marked the beginning of his ministry. The fact that John the Baptist baptized Jesus is disputed by very few scholars today, but the purpose and significance of Jesus’ baptism remain controversial. The Gospel accounts agree that John’s baptism was a baptism of repentance (Mt 3:6-10; Mk 1:4-5; Lk 3:3-14). He proclaimed that the kingdom of heaven was at hand and that God’s people should prepare for the Lord’s coming by a renewal of faith toward...","summary_en":"BAPTISM OF JESUS* Major event in Jesus’ life, which marked the beginning of his ministry. The fact that John the Baptist baptized Jesus is disputed by very few scholars today, but the purpose and significance of Jesus’ baptism remain controversial. The Gospel accounts agree that John’s baptism was a baptism of repentance (Mt 3:6-10; Mk 1:4-5; Lk 3:3-14). He proclaimed that the kingdom of heaven was at hand and that God’s people should prepare for the Lord’s coming by a renewal of faith toward...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31046,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Power","title_en":"Power","content_ro":"<h3>POWER<\/h3>\n<p>Ability to do things, by virtue of strength, skill, resources, or authorization. In the Hebrew of the OT and the Greek of the NT, there are several different words used for power. What the Bible says about power may be subsumed under four headings: (1) the unlimited power of God; (2) the limited power God gives to his creatures; (3) the power of God seen in Jesus Christ; and (4) the power of God (by the Holy Spirit) in the lives of his people.<\/p>\n<p class=\"h2\" id=\"TheUnlimitedPowerofGod\">The Unlimited Power of God<\/p>\n<p>God is almighty and all other power is derived from him and subject to him. Much that the Bible says is summed up in the words of 1 Chronicles 29:11-12 addressed to God in praise: “Thine, O <span>Lord<\/span>, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heavens and in the earth is thine; thine is the kingdom, O <span>Lord<\/span>. . . . thou rulest over all. In thy hand are power and might; and in thy hand it is to make great and to give strength to all” (<span>rsv<\/span>). Using human terms, the OT often speaks of God’s “mighty hand” and his “outstretched arm,” both being used for the power of God in action (Ex 6:6; 7:4; Ps 44:2-3). His power is seen in creation (Ps 65:6; Is 40:26; Jer 10:12; 27:5), in his rule over the world (2 Chr 20:6), in his acts of salvation and judgment (Ex 15:6; Dt 26:8), and in all that he does for his people (Ps 111:6). The NT, as well as the OT, speaks of the mighty power of God. Ephesians 1:19 speaks of the immeasurable greatness of his power, and the words of Jesus in Matthew 26:64 show that the word could be substituted for the very name of God when he said that the Son of Man would be seen “seated at the right hand of Power.”<\/p>\n<p class=\"h2\" id=\"TheLimitedPowerGodGivestoHisCreatures\">The Limited Power God Gives to His Creatures<\/p>\n<p>Animals have power, as is particularly evident in the wild ox, the horse, and the lion (Jb 39:11, 19; Prv 30:30). There is power in wind and storm, thunder and lightning. Power is given to humans: physical strength (Jgs 16:5-6), power to fight (6:12), and the power to do good and the power to do harm (Gn 31:29; Prv 3:27; Mi 2:1). Rulers have God-given power and authority (Rom 13:1). The Bible also speaks of the power of angels (2 Pt 2:11) and of spiritual beings known as “principalities and powers.” Certain powers are given to Satan (see Jb 1:6-12; 2:1-6). Sin, evil, and death are allowed to have some power over men (Hos 13:14; Lk 22:53; Rom 3:9). All of these, however, have only limited power, and God is able to give his people strength to conquer all these powers. He can save them from the power of animals (Dn 6:27; Lk 10:19) and from the power of other people over them. To Pilate Jesus said, “You would have no power over me at all unless it were given to you from above” (Jn 19:11, <span>nlt<\/span>). He is able to deliver people from the power of sin and death, from Satan, and from all the spiritual forces of evil (2 Cor 10:4; Eph 6:10-18). The “ruler of this world” could ultimately have no power over Christ (Jn 14:30) and so cannot have power over those who rely on him.<\/p>\n<p class=\"h2\" id=\"ThePowerofGodSeeninJesusChrist\">The Power of God Seen in Jesus Christ<\/p>\n<p>The Gospels and the book of Acts bear frequent witness to the power of Christ. Power was shown in his miracles (Mt 11:20; Acts 2:22), in his works of healing and exorcism (Lk 4:36; 5:17; 6:19; Acts 10:38). Power is shown supremely in his resurrection. Jesus speaks of his power to give up his life and power to take it again (Jn 10:18), but the NT speaks most frequently of the power of God the Father shown in the raising of his Son from the dead (Rom 1:4; Eph 1:19-20). In the end he will be seen coming on the clouds of heaven with power and great glory (Mt 24:30). With regard to his human life on earth, however, it may be noted in the light of what follows that he lived and did his mighty works in the power of the Holy Spirit (Lk 4:14; Acts 10:38).<\/p>\n<p class=\"h2\" id=\"ThePowerofGodintheLivesofHisPeople\">The Power of God in the Lives of His People<\/p>\n<p>In the OT it is often said that the weak are made strong by the power of God. He empowers those who are weak (Is 40:29) so that they may increase from strength to strength (Ps 84:7; see also Pss 68:35; 138:3). We read in particular of his power being given to prophets (Mi 3:8) and kings (1 Sm 2:10; Ps 21:1), and it is said that in an outstanding way power will be given to the Messiah (Is 9:6; 11:2; Mi 5:4). But to all God’s people power is offered that they may live for him and serve him (Is 49:5). When we turn to the NT, we read of the gospel itself as being the power of God for salvation—to everyone who has faith (Rom 1:16). “To all who received him [Jesus Christ], who believed in his name, he gave power to become children of God” (Jn 1:12, <span>rsv<\/span>). In that life as children of God, power is received from the Holy Spirit (Acts 6:8), inner strength to live in his service (Eph 3:16), power to be his witnesses (Lk 24:49; Acts 1:8), power to endure suffering (2 Tm 1:8), power for ministry (Eph 3:7), power in the face of weakness (2 Cor 12:9), power through prayer (Jas 5:16), and power to be kept from evil (1 Pt 1:5). Those who do great things in the service of Christ do not do them in their own strength (Acts 3:12); he sent out his disciples confident only in the assurance that all things are under his authority and that they would have the power of his unfailing presence with them (Mt 28:18-20).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Principalities and Powers.<\/p>","content_en":"<h3>POWER<\/h3>\n<p>Ability to do things, by virtue of strength, skill, resources, or authorization. In the Hebrew of the OT and the Greek of the NT, there are several different words used for power. What the Bible says about power may be subsumed under four headings: (1) the unlimited power of God; (2) the limited power God gives to his creatures; (3) the power of God seen in Jesus Christ; and (4) the power of God (by the Holy Spirit) in the lives of his people.<\/p>\n<p class=\"h2\" id=\"TheUnlimitedPowerofGod\">The Unlimited Power of God<\/p>\n<p>God is almighty and all other power is derived from him and subject to him. Much that the Bible says is summed up in the words of 1 Chronicles 29:11-12 addressed to God in praise: “Thine, O <span>Lord<\/span>, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heavens and in the earth is thine; thine is the kingdom, O <span>Lord<\/span>. . . . thou rulest over all. In thy hand are power and might; and in thy hand it is to make great and to give strength to all” (<span>rsv<\/span>). Using human terms, the OT often speaks of God’s “mighty hand” and his “outstretched arm,” both being used for the power of God in action (Ex 6:6; 7:4; Ps 44:2-3). His power is seen in creation (Ps 65:6; Is 40:26; Jer 10:12; 27:5), in his rule over the world (2 Chr 20:6), in his acts of salvation and judgment (Ex 15:6; Dt 26:8), and in all that he does for his people (Ps 111:6). The NT, as well as the OT, speaks of the mighty power of God. Ephesians 1:19 speaks of the immeasurable greatness of his power, and the words of Jesus in Matthew 26:64 show that the word could be substituted for the very name of God when he said that the Son of Man would be seen “seated at the right hand of Power.”<\/p>\n<p class=\"h2\" id=\"TheLimitedPowerGodGivestoHisCreatures\">The Limited Power God Gives to His Creatures<\/p>\n<p>Animals have power, as is particularly evident in the wild ox, the horse, and the lion (Jb 39:11, 19; Prv 30:30). There is power in wind and storm, thunder and lightning. Power is given to humans: physical strength (Jgs 16:5-6), power to fight (6:12), and the power to do good and the power to do harm (Gn 31:29; Prv 3:27; Mi 2:1). Rulers have God-given power and authority (Rom 13:1). The Bible also speaks of the power of angels (2 Pt 2:11) and of spiritual beings known as “principalities and powers.” Certain powers are given to Satan (see Jb 1:6-12; 2:1-6). Sin, evil, and death are allowed to have some power over men (Hos 13:14; Lk 22:53; Rom 3:9). All of these, however, have only limited power, and God is able to give his people strength to conquer all these powers. He can save them from the power of animals (Dn 6:27; Lk 10:19) and from the power of other people over them. To Pilate Jesus said, “You would have no power over me at all unless it were given to you from above” (Jn 19:11, <span>nlt<\/span>). He is able to deliver people from the power of sin and death, from Satan, and from all the spiritual forces of evil (2 Cor 10:4; Eph 6:10-18). The “ruler of this world” could ultimately have no power over Christ (Jn 14:30) and so cannot have power over those who rely on him.<\/p>\n<p class=\"h2\" id=\"ThePowerofGodSeeninJesusChrist\">The Power of God Seen in Jesus Christ<\/p>\n<p>The Gospels and the book of Acts bear frequent witness to the power of Christ. Power was shown in his miracles (Mt 11:20; Acts 2:22), in his works of healing and exorcism (Lk 4:36; 5:17; 6:19; Acts 10:38). Power is shown supremely in his resurrection. Jesus speaks of his power to give up his life and power to take it again (Jn 10:18), but the NT speaks most frequently of the power of God the Father shown in the raising of his Son from the dead (Rom 1:4; Eph 1:19-20). In the end he will be seen coming on the clouds of heaven with power and great glory (Mt 24:30). With regard to his human life on earth, however, it may be noted in the light of what follows that he lived and did his mighty works in the power of the Holy Spirit (Lk 4:14; Acts 10:38).<\/p>\n<p class=\"h2\" id=\"ThePowerofGodintheLivesofHisPeople\">The Power of God in the Lives of His People<\/p>\n<p>In the OT it is often said that the weak are made strong by the power of God. He empowers those who are weak (Is 40:29) so that they may increase from strength to strength (Ps 84:7; see also Pss 68:35; 138:3). We read in particular of his power being given to prophets (Mi 3:8) and kings (1 Sm 2:10; Ps 21:1), and it is said that in an outstanding way power will be given to the Messiah (Is 9:6; 11:2; Mi 5:4). But to all God’s people power is offered that they may live for him and serve him (Is 49:5). When we turn to the NT, we read of the gospel itself as being the power of God for salvation—to everyone who has faith (Rom 1:16). “To all who received him [Jesus Christ], who believed in his name, he gave power to become children of God” (Jn 1:12, <span>rsv<\/span>). In that life as children of God, power is received from the Holy Spirit (Acts 6:8), inner strength to live in his service (Eph 3:16), power to be his witnesses (Lk 24:49; Acts 1:8), power to endure suffering (2 Tm 1:8), power for ministry (Eph 3:7), power in the face of weakness (2 Cor 12:9), power through prayer (Jas 5:16), and power to be kept from evil (1 Pt 1:5). Those who do great things in the service of Christ do not do them in their own strength (Acts 3:12); he sent out his disciples confident only in the assurance that all things are under his authority and that they would have the power of his unfailing presence with them (Mt 28:18-20).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Principalities and Powers.<\/p>","summary_ro":"POWER Ability to do things, by virtue of strength, skill, resources, or authorization. In the Hebrew of the OT and the Greek of the NT, there are several different words used for power. What the Bible says about power may be subsumed under four headings: (1) the unlimited power of God; (2) the limited power God gives to his creatures; (3) the power of God seen in Jesus Christ; and (4) the power of God (by the Holy Spirit) in the lives of his people. The Unlimited Power of God God is almighty ...","summary_en":"POWER Ability to do things, by virtue of strength, skill, resources, or authorization. In the Hebrew of the OT and the Greek of the NT, there are several different words used for power. What the Bible says about power may be subsumed under four headings: (1) the unlimited power of God; (2) the limited power God gives to his creatures; (3) the power of God seen in Jesus Christ; and (4) the power of God (by the Holy Spirit) in the lives of his people. The Unlimited Power of God God is almighty ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":6573,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Church","title_en":"Church","content_ro":"<h3>CHURCH<\/h3>\n<p>A group or assembly of persons called together for a particular purpose. The term appears in only two verses in the Gospels (Mt 16:18; 18:17) but frequently in the book of Acts, most of the letters of Paul, as well as most of the remaining NT writings, especially the Revelation of John.<\/p>\n<p>One way of referring to the body of Israel in the OT was simply “the congregation.” Groups claiming to be the true Israel spiritually rather then naturally called themselves “the congregation.” The term was used by the writers of the Dead Sea Scrolls as well as by early Christians; it is the actual meaning of the word “church.” Christians often referred to themselves simply as the church or the congregation (with “of God” being understood). The term could be applied either to all believers in the world or to any local group of them. It meant the total presence of God’s people in a given location. That is why the NT often uses the singular “church” even when many groups of believers are included together (Acts 9:31; 2 Cor 1:1); the term “churches” is rarely found (Acts 15:41; 16:5). Each group or the whole group was the place where God was present (Mt 16:18; 18:17); God had purchased the congregation with the blood of his Son (Acts 20:28). The use of the word “church” in the NT is also somewhat dependent upon the Greek world. In the Greek world the word translated “church” designated an <em>assembly<\/em> of people, a meeting, such as a regularly summoned political body, or simply a <em>gathering<\/em> of people. The word is used in such a secular way in Acts 19:32, 39, 41.<\/p>\n<p>The specifically Christian usages of this concept vary considerably in the NT. (1) In analogy to the OT, it sometimes refers to a church meeting, as when Paul says to the Christians in Corinth: “When you meet as a church . . .” (1 Cor 11:18). This means that Christians are the people of God especially when they are gathered for worship. (2) In texts such as Matthew 18:17, Acts 5:11, 1 Corinthians 4:17, and Philippians 4:15, “church” refers to the entire group of Christians living in one place. Often, the local character of a Christian congregation is emphasized, as in the phrases, “the church in Jerusalem” (Acts 8:1), “in Corinth” (1 Cor 1:2), “in Thessalonica” (1 Thes 1:1). (3) In other texts, house assemblies of Christians are called churches, such as those who met in the house of Priscilla and Aquila (Rom 16:5; 1 Cor 16:19). (4) Throughout the NT, “the church” designates the universal church, to which all believers belong (see Acts 9:31; 1 Cor 6:4; Eph 1:22; Col 1:18). Jesus’ first word about the founding of the Christian movement in Matthew 16:18 has this larger meaning: “I will build my church, and the powers of death shall not prevail against it” (<span>rsv<\/span>).<\/p>\n<p>The church, both as a universal reality and in its local, concrete expression, is more specifically designated in Paul’s writings as “the church of God” (e.g., 1 Cor 1:2; 10:32) or “the churches of Christ” (Rom 16:16). In this way a common, secular Greek term receives its distinctive Christian meaning and sets the Christian assembly\/ gathering\/community apart from all other secular or religious groups.<\/p>\n<p>It is clear from the NT as a whole that the Christian community understood itself as the community of the end time, as the community called into being by God’s end-time act of revelation and divine presence in Jesus of Nazareth. So Paul tells the Christians in Corinth that they are those “upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>). That is, God had visited his creation, had called out of both Judaism and the gentile world a new people, empowered by his Spirit to be present in the world, sharing the Good News (gospel) of his radical, unconditional love for his creation (Eph 2:11-22). The Gospels tell us that Jesus chose 12 disciples who became the foundation of this new people. The correspondence to the 12 tribes of Israel is clear, and it shows that the church was understood both as grounded in Judaism and as the fulfillment of God’s intention in calling Israel to become “a light to the nations, that my salvation may reach to the end of the earth” (Is 49:6, <span>rsv<\/span>; Rom 11:1-5). It is this recognition that allows Paul to call this new Gentile-Jewish community, this new creation, “the Israel of God” (Gal 6:15-16). In this new community the traditional barriers of race, social standing, and sex—barriers that divided people from one another and categorized them into inferior and superior classes—are seen to be shattered: “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Gal 3:28, <span>niv<\/span>). This one entity is called “the body of Christ.”<\/p>\n<p>Paul is alone among NT writers in speaking of the church as Christ’s body (Rom 12:5; 1 Cor 12:27; Eph 1:22-23; 4:12; see also 1 Cor 10:16-17; 12:12-13), or as “the body” of which Christ is the “head” (Eph 4:15; Col 1:18). The origin of this way of speaking about the church is not clear. Among a number of suggestions, two are particularly revealing about Paul’s thought: (1) The Damascus road experience. According to the accounts in Acts (9:3-7; 22:6-11; 26:12-18), Jesus identifies himself with his persecuted disciples. By persecuting these early Christians, Paul was actually fighting against Christ himself. It is possible that later reflection on this experience led Paul to the conviction that the living Christ was so identified with his community that it could be spoken of as his “body,” that is, the concrete expression of his real presence. (2) The Hebrew concept of corporate solidarity. Paul was a Hebrew of the Hebrews (Phil 3:5), and his thinking was thoroughly Jewish. In that context, the individual is largely thought of as intimately tied into the nation as a whole; the individual does not have real existence apart from the whole people. At the same time, the entire people can be seen as represented by one individual. Thus, “Israel” is both the name of one individual and the name of a whole people. The “servant” of Isaiah 42–53 can be both an individual (Is 42:1-4) and the nation of Israel (49:1-6). This idea of corporate solidarity (or personality) is the background for the intimate connection Paul makes between “the first Adam” and sinful humanity as well as between “the last (or second) Adam” (Christ) and renewed humanity (1 Cor 15:45-49; see also Rom 5:12-21).<\/p>\n<p>The reality of the intimate relation between Christ and his church is thus expressed by Paul as the organic unity and integration of the physical body (Rom 12:4-8; 1 Cor 12:12-27). For Paul, the Lord’s Supper is a specific manifestation of this reality: “The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread” (1 Cor 10:16b-17, <span>rsv<\/span>). Since this is the case, Paul goes on to argue, all the functions of the body have their legitimate and rightful place. Division within the body (i.e., the church) reveals that there is something unhealthy within. It is this image of the church as the “body of Christ” that lies behind Paul’s repeated call for and insistence upon unity within the Christian community.<\/p>","content_en":"<h3>CHURCH<\/h3>\n<p>A group or assembly of persons called together for a particular purpose. The term appears in only two verses in the Gospels (Mt 16:18; 18:17) but frequently in the book of Acts, most of the letters of Paul, as well as most of the remaining NT writings, especially the Revelation of John.<\/p>\n<p>One way of referring to the body of Israel in the OT was simply “the congregation.” Groups claiming to be the true Israel spiritually rather then naturally called themselves “the congregation.” The term was used by the writers of the Dead Sea Scrolls as well as by early Christians; it is the actual meaning of the word “church.” Christians often referred to themselves simply as the church or the congregation (with “of God” being understood). The term could be applied either to all believers in the world or to any local group of them. It meant the total presence of God’s people in a given location. That is why the NT often uses the singular “church” even when many groups of believers are included together (Acts 9:31; 2 Cor 1:1); the term “churches” is rarely found (Acts 15:41; 16:5). Each group or the whole group was the place where God was present (Mt 16:18; 18:17); God had purchased the congregation with the blood of his Son (Acts 20:28). The use of the word “church” in the NT is also somewhat dependent upon the Greek world. In the Greek world the word translated “church” designated an <em>assembly<\/em> of people, a meeting, such as a regularly summoned political body, or simply a <em>gathering<\/em> of people. The word is used in such a secular way in Acts 19:32, 39, 41.<\/p>\n<p>The specifically Christian usages of this concept vary considerably in the NT. (1) In analogy to the OT, it sometimes refers to a church meeting, as when Paul says to the Christians in Corinth: “When you meet as a church . . .” (1 Cor 11:18). This means that Christians are the people of God especially when they are gathered for worship. (2) In texts such as Matthew 18:17, Acts 5:11, 1 Corinthians 4:17, and Philippians 4:15, “church” refers to the entire group of Christians living in one place. Often, the local character of a Christian congregation is emphasized, as in the phrases, “the church in Jerusalem” (Acts 8:1), “in Corinth” (1 Cor 1:2), “in Thessalonica” (1 Thes 1:1). (3) In other texts, house assemblies of Christians are called churches, such as those who met in the house of Priscilla and Aquila (Rom 16:5; 1 Cor 16:19). (4) Throughout the NT, “the church” designates the universal church, to which all believers belong (see Acts 9:31; 1 Cor 6:4; Eph 1:22; Col 1:18). Jesus’ first word about the founding of the Christian movement in Matthew 16:18 has this larger meaning: “I will build my church, and the powers of death shall not prevail against it” (<span>rsv<\/span>).<\/p>\n<p>The church, both as a universal reality and in its local, concrete expression, is more specifically designated in Paul’s writings as “the church of God” (e.g., 1 Cor 1:2; 10:32) or “the churches of Christ” (Rom 16:16). In this way a common, secular Greek term receives its distinctive Christian meaning and sets the Christian assembly\/ gathering\/community apart from all other secular or religious groups.<\/p>\n<p>It is clear from the NT as a whole that the Christian community understood itself as the community of the end time, as the community called into being by God’s end-time act of revelation and divine presence in Jesus of Nazareth. So Paul tells the Christians in Corinth that they are those “upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>). That is, God had visited his creation, had called out of both Judaism and the gentile world a new people, empowered by his Spirit to be present in the world, sharing the Good News (gospel) of his radical, unconditional love for his creation (Eph 2:11-22). The Gospels tell us that Jesus chose 12 disciples who became the foundation of this new people. The correspondence to the 12 tribes of Israel is clear, and it shows that the church was understood both as grounded in Judaism and as the fulfillment of God’s intention in calling Israel to become “a light to the nations, that my salvation may reach to the end of the earth” (Is 49:6, <span>rsv<\/span>; Rom 11:1-5). It is this recognition that allows Paul to call this new Gentile-Jewish community, this new creation, “the Israel of God” (Gal 6:15-16). In this new community the traditional barriers of race, social standing, and sex—barriers that divided people from one another and categorized them into inferior and superior classes—are seen to be shattered: “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Gal 3:28, <span>niv<\/span>). This one entity is called “the body of Christ.”<\/p>\n<p>Paul is alone among NT writers in speaking of the church as Christ’s body (Rom 12:5; 1 Cor 12:27; Eph 1:22-23; 4:12; see also 1 Cor 10:16-17; 12:12-13), or as “the body” of which Christ is the “head” (Eph 4:15; Col 1:18). The origin of this way of speaking about the church is not clear. Among a number of suggestions, two are particularly revealing about Paul’s thought: (1) The Damascus road experience. According to the accounts in Acts (9:3-7; 22:6-11; 26:12-18), Jesus identifies himself with his persecuted disciples. By persecuting these early Christians, Paul was actually fighting against Christ himself. It is possible that later reflection on this experience led Paul to the conviction that the living Christ was so identified with his community that it could be spoken of as his “body,” that is, the concrete expression of his real presence. (2) The Hebrew concept of corporate solidarity. Paul was a Hebrew of the Hebrews (Phil 3:5), and his thinking was thoroughly Jewish. In that context, the individual is largely thought of as intimately tied into the nation as a whole; the individual does not have real existence apart from the whole people. At the same time, the entire people can be seen as represented by one individual. Thus, “Israel” is both the name of one individual and the name of a whole people. The “servant” of Isaiah 42–53 can be both an individual (Is 42:1-4) and the nation of Israel (49:1-6). This idea of corporate solidarity (or personality) is the background for the intimate connection Paul makes between “the first Adam” and sinful humanity as well as between “the last (or second) Adam” (Christ) and renewed humanity (1 Cor 15:45-49; see also Rom 5:12-21).<\/p>\n<p>The reality of the intimate relation between Christ and his church is thus expressed by Paul as the organic unity and integration of the physical body (Rom 12:4-8; 1 Cor 12:12-27). For Paul, the Lord’s Supper is a specific manifestation of this reality: “The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread” (1 Cor 10:16b-17, <span>rsv<\/span>). Since this is the case, Paul goes on to argue, all the functions of the body have their legitimate and rightful place. Division within the body (i.e., the church) reveals that there is something unhealthy within. It is this image of the church as the “body of Christ” that lies behind Paul’s repeated call for and insistence upon unity within the Christian community.<\/p>","summary_ro":"CHURCH A group or assembly of persons called together for a particular purpose. The term appears in only two verses in the Gospels (Mt 16:18; 18:17) but frequently in the book of Acts, most of the letters of Paul, as well as most of the remaining NT writings, especially the Revelation of John. One way of referring to the body of Israel in the OT was simply “the congregation.” Groups claiming to be the true Israel spiritually rather then naturally called themselves “the congregation.” The term...","summary_en":"CHURCH A group or assembly of persons called together for a particular purpose. The term appears in only two verses in the Gospels (Mt 16:18; 18:17) but frequently in the book of Acts, most of the letters of Paul, as well as most of the remaining NT writings, especially the Revelation of John. One way of referring to the body of Israel in the OT was simply “the congregation.” Groups claiming to be the true Israel spiritually rather then naturally called themselves “the congregation.” The term...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17780,"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":23280,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Light","title_en":"Light","content_ro":"<h3>LIGHT<\/h3>\n<p>Illumination that makes sight possible.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it lives (Jb 38:19; cf. v 24). There are also manufactured light sources, such as those used in the tabernacle (Ex 25:37).<\/p>\n<p>Light is a natural symbol for what is pleasant, good, or uplifting, or what is associated with important people and more especially with God. “Light is pleasant,” says the preacher (Eccl 11:7). During one of the plagues in Egypt, the Egyptians were in thick darkness while the Israelites had light (Ex 10:23). When the Israelites left Egypt, they were led in the wilderness by a pillar of cloud by day and of fire by night (13:21). The pillar gave them light when their enemies were in darkness (14:20). In later days Israel remembered that God did not abandon his people even when they sinned; the pillar of fire was always there to show them the right way (Neh 9:19; cf. Neh 9:12; Pss 78:14; 105:39).<\/p>\n<p>Light symbolizes the blessing of the Lord. Job said, “He floods the darkness with light; he brings light to the deepest gloom” (Jb 12:22, <span>nlt<\/span>). In his time of trouble Job recalled earlier, better days: “I long for the years gone by when God took care of me, when he lighted the way before me and I walked safely through the darkness” (Jb 29:2-3, <span>nlt<\/span>). Similarly Eliphaz pictured the happiness that would befall Job if he would take Eliphaz’s advice: “Whatever you decide to do will be accomplished, and light will shine on the road ahead of you” (Jb 22:28, <span>nlt<\/span>). Eliphaz’s use of that expression shows what is commonly conveyed in his day. The psalmist counted it a blessing when God himself lighted his lamp (Pss 18:28; 118:27; cf. 97:11; 112:4).<\/p>\n<p>Light is closely linked with God; indeed, God can be said to be light: “No longer will you need the sun or moon to give you light, for the <span>Lord<\/span> your God will be your everlasting light, and he will be your glory. The sun will never set; the moon will not go down. For the <span>Lord<\/span> will be your everlasting light” (Is 60:19-20, <span>nlt<\/span>). The psalmist exulted, “The <span>Lord<\/span> is my light and my salvation” (Ps 27:1). God is said to be robed with light (104:2), and light dwells with him (Dn 2:22). Darkness is no problem to God; darkness and light are alike to him (Ps 139:12). Micah saw God as light and also as bringing his servants into the light (Mi 7:8-9). Both are ways of affirming that there is blessing and victory with God, so that a servant of God need never be dismayed.<\/p>\n<p>God’s blessing, described in terms of light, is also related to “the light of his presence.” Something of that expression’s meaning is seen from its use in Psalm 4:6: “Many people say, ‘Who will show us better times?’ Let the smile of your face shine on us, <span>Lord<\/span>” (<span>nlt<\/span>). The parallelism shows that “good” and the lifting up of the light of God’s countenance are much the same. Similarly, it was the light of God’s countenance that brought victory (Ps 44:3; here it is linked with God’s right hand and arm and his delight in his people). Those who walk in the light of God’s countenance are blessed (89:15). There is another side to that expression, for secret sins are exposed in his light (90:8). There is a close scrutiny from which no one and nothing can escape. But the predominant idea is that of the blessing that follows from God’s looking upon his people. On one occasion the phrase is used of a person showing favor to others (Jb 29:24). An extension of the Lord’s blessing is the light God gives to the world through his servants (Is 42:6; 49:6). God’s servants can guide others to the revelation and blessing of God.<\/p>\n<p>Light is associated with justice when the Lord says, “A law will go forth from me, and my justice for a light to the peoples” (Is 51:4, <span>rsv<\/span>). God’s light in that act of justice is a consuming fire. Sometimes light is connected with good behavior: “The path of the righteous is like the light of dawn, which shines brighter and brighter until full day” (Prv 4:18, <span>rsv<\/span>).<\/p>\n<p>The OT uses the absence of light as a synonym for disaster. There are those who grope in the dark without light (Jb 12:25). Bildad saw the light of the wicked put out in punishment and death (18:5-17). The wicked will be “thrust from light into darkness” (v 18). In the aftermath of the Babylonian destruction of Jerusalem there came the lament “He has brought me into deep darkness, shutting out all light” (Lam 3:2, <span>nlt<\/span>).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>New Testament references to light are often figurative. Thus, on the Damascus road, Saul of Tarsus encountered “a light from heaven” (Acts 9:3; cf. 22:6-11; 26:13). Was that light as we know it or something else? Likewise, what quality of light shone in the apostle Peter’s cell (12:7)? The light in the heavenly city is not the kind of illumination seen on earth, “for the Lord God will be their light” (Rv 22:5; cf. 21:11, 23-24).<\/p>\n<p>The association of God with light is recurrent in the NT. The apostle John wrote that “God is light and there is no darkness in him at all” (1 Jn 1:5, <span>nlt<\/span>). The apostle James referred to God as “the Father of lights” (Jas 1:17). Or God may be thought of as living in light, light that no person can approach (1 Tm 6:16; cf. 1 Jn 1:7). Jesus said, “I am the light of the world” (Jn 8:12; see also 9:5), and “I have come as light into the world, that whoever believes in me may not remain in darkness” (Jn 12:46, <span>rsv<\/span>). Jesus told his followers to believe in the light while it was with them (v 35). Such passages emphasize that Christ brought a revelation from God, but he was more than a revealer. He was himself that revelation, according to the apostle John (Jn 1:1-10). John the Baptist came to bear witness to the light for the purpose of bringing people to believe (vv 7-8). Those who received Jesus, who believed in the light, received the right to become children of God (vv 9-12). Sometimes light is used to express the illumination that happens when people come to the knowledge of God and his salvation (Mt 4:16; Lk 2:32; Acts 13:47; 26:18).<\/p>\n<p>Perhaps thinking of a then-popular concept of a war between light and darkness, John wrote that the light shines in the darkness and adds that the darkness has not overcome it (Jn 1:5; cf. 1 Jn 2:8). John tells us that “the light from heaven came into the world, but they loved the darkness more than the light, for their actions were evil” (Jn 3:19, <span>nlt<\/span>). To love darkness brings condemnation, now and at the final judgment. John pointed out that evildoers keep away from the light; they do not want their evil exposed. But those who “do the truth” come to the light (vv 20-21). In John’s account of the raising of Lazarus, Jesus speaks of the possibility of walking without stumbling in the light of day, but then he goes on to the way a man stumbles in the night because he has no light (11:10). The lack of light “in” the man shows that it is a spiritual process with which Jesus is concerned and not with making physical progress by daylight. He who follows Jesus will have the light of life (8:12), which indicates what Jesus has in mind.<\/p>\n<p>Those who respond to the light may be characterized as “sons of light” (Jn 12:36). Their allegiance is to the light and their conduct has been shaped by this fact. The concept is not confined to John’s Gospel, for we also see it in Luke (Lk 16:8). We find it in Paul’s affirmation that the Thessalonian Christians are children of light and of the day, not of the night or darkness (1 Thes 5:5). John speaks of walking in the light (1 Jn 1:7) and sees the conduct of the Christian as aptly symbolized by light.<\/p>\n<p>This way of looking at the Christian’s manner of life reaches its high point in the words of Jesus to his followers: “You are the light of the world” (Mt 5:14), thus applying to them words that are also applied to himself. Of course, we are not the world’s light in the same sense as he is. When light refers to Christ, there is a reference to him as Savior and not merely as one who reveals great truths. When believers are called the light of the world, there is clearly no saving significance in the description: they do not accomplish the world’s salvation. But they do point it out. It is their function to live as redeemed people. They are to show the quality of life proper to the people of God and in this way act as light to the people of the world. They are to let their light shine before the world in such a way that people will see their good deeds and so come to praise God (not, be it noted, those who do the deeds, Mt 5:16). It is important for those in this position to make full use of the light they have. It is tragic when the light that is in them is darkness (Mt 6:23; Lk 11:35).<\/p>\n<p>This metaphor is worked out in a way not congenial to modern men and women, but the basic lesson is clear. Christians have been illuminated by the light that is Christ, who dwells within his people. If they ignore the illumination he brings and live like those in the dark, then indeed they are in deep darkness. They are worse than others because they know what light is and what it can mean to them, and have turned away from it.<\/p>\n<p><em>See also<\/em> Darkness.<\/p>","content_en":"<h3>LIGHT<\/h3>\n<p>Illumination that makes sight possible.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it lives (Jb 38:19; cf. v 24). There are also manufactured light sources, such as those used in the tabernacle (Ex 25:37).<\/p>\n<p>Light is a natural symbol for what is pleasant, good, or uplifting, or what is associated with important people and more especially with God. “Light is pleasant,” says the preacher (Eccl 11:7). During one of the plagues in Egypt, the Egyptians were in thick darkness while the Israelites had light (Ex 10:23). When the Israelites left Egypt, they were led in the wilderness by a pillar of cloud by day and of fire by night (13:21). The pillar gave them light when their enemies were in darkness (14:20). In later days Israel remembered that God did not abandon his people even when they sinned; the pillar of fire was always there to show them the right way (Neh 9:19; cf. Neh 9:12; Pss 78:14; 105:39).<\/p>\n<p>Light symbolizes the blessing of the Lord. Job said, “He floods the darkness with light; he brings light to the deepest gloom” (Jb 12:22, <span>nlt<\/span>). In his time of trouble Job recalled earlier, better days: “I long for the years gone by when God took care of me, when he lighted the way before me and I walked safely through the darkness” (Jb 29:2-3, <span>nlt<\/span>). Similarly Eliphaz pictured the happiness that would befall Job if he would take Eliphaz’s advice: “Whatever you decide to do will be accomplished, and light will shine on the road ahead of you” (Jb 22:28, <span>nlt<\/span>). Eliphaz’s use of that expression shows what is commonly conveyed in his day. The psalmist counted it a blessing when God himself lighted his lamp (Pss 18:28; 118:27; cf. 97:11; 112:4).<\/p>\n<p>Light is closely linked with God; indeed, God can be said to be light: “No longer will you need the sun or moon to give you light, for the <span>Lord<\/span> your God will be your everlasting light, and he will be your glory. The sun will never set; the moon will not go down. For the <span>Lord<\/span> will be your everlasting light” (Is 60:19-20, <span>nlt<\/span>). The psalmist exulted, “The <span>Lord<\/span> is my light and my salvation” (Ps 27:1). God is said to be robed with light (104:2), and light dwells with him (Dn 2:22). Darkness is no problem to God; darkness and light are alike to him (Ps 139:12). Micah saw God as light and also as bringing his servants into the light (Mi 7:8-9). Both are ways of affirming that there is blessing and victory with God, so that a servant of God need never be dismayed.<\/p>\n<p>God’s blessing, described in terms of light, is also related to “the light of his presence.” Something of that expression’s meaning is seen from its use in Psalm 4:6: “Many people say, ‘Who will show us better times?’ Let the smile of your face shine on us, <span>Lord<\/span>” (<span>nlt<\/span>). The parallelism shows that “good” and the lifting up of the light of God’s countenance are much the same. Similarly, it was the light of God’s countenance that brought victory (Ps 44:3; here it is linked with God’s right hand and arm and his delight in his people). Those who walk in the light of God’s countenance are blessed (89:15). There is another side to that expression, for secret sins are exposed in his light (90:8). There is a close scrutiny from which no one and nothing can escape. But the predominant idea is that of the blessing that follows from God’s looking upon his people. On one occasion the phrase is used of a person showing favor to others (Jb 29:24). An extension of the Lord’s blessing is the light God gives to the world through his servants (Is 42:6; 49:6). God’s servants can guide others to the revelation and blessing of God.<\/p>\n<p>Light is associated with justice when the Lord says, “A law will go forth from me, and my justice for a light to the peoples” (Is 51:4, <span>rsv<\/span>). God’s light in that act of justice is a consuming fire. Sometimes light is connected with good behavior: “The path of the righteous is like the light of dawn, which shines brighter and brighter until full day” (Prv 4:18, <span>rsv<\/span>).<\/p>\n<p>The OT uses the absence of light as a synonym for disaster. There are those who grope in the dark without light (Jb 12:25). Bildad saw the light of the wicked put out in punishment and death (18:5-17). The wicked will be “thrust from light into darkness” (v 18). In the aftermath of the Babylonian destruction of Jerusalem there came the lament “He has brought me into deep darkness, shutting out all light” (Lam 3:2, <span>nlt<\/span>).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>New Testament references to light are often figurative. Thus, on the Damascus road, Saul of Tarsus encountered “a light from heaven” (Acts 9:3; cf. 22:6-11; 26:13). Was that light as we know it or something else? Likewise, what quality of light shone in the apostle Peter’s cell (12:7)? The light in the heavenly city is not the kind of illumination seen on earth, “for the Lord God will be their light” (Rv 22:5; cf. 21:11, 23-24).<\/p>\n<p>The association of God with light is recurrent in the NT. The apostle John wrote that “God is light and there is no darkness in him at all” (1 Jn 1:5, <span>nlt<\/span>). The apostle James referred to God as “the Father of lights” (Jas 1:17). Or God may be thought of as living in light, light that no person can approach (1 Tm 6:16; cf. 1 Jn 1:7). Jesus said, “I am the light of the world” (Jn 8:12; see also 9:5), and “I have come as light into the world, that whoever believes in me may not remain in darkness” (Jn 12:46, <span>rsv<\/span>). Jesus told his followers to believe in the light while it was with them (v 35). Such passages emphasize that Christ brought a revelation from God, but he was more than a revealer. He was himself that revelation, according to the apostle John (Jn 1:1-10). John the Baptist came to bear witness to the light for the purpose of bringing people to believe (vv 7-8). Those who received Jesus, who believed in the light, received the right to become children of God (vv 9-12). Sometimes light is used to express the illumination that happens when people come to the knowledge of God and his salvation (Mt 4:16; Lk 2:32; Acts 13:47; 26:18).<\/p>\n<p>Perhaps thinking of a then-popular concept of a war between light and darkness, John wrote that the light shines in the darkness and adds that the darkness has not overcome it (Jn 1:5; cf. 1 Jn 2:8). John tells us that “the light from heaven came into the world, but they loved the darkness more than the light, for their actions were evil” (Jn 3:19, <span>nlt<\/span>). To love darkness brings condemnation, now and at the final judgment. John pointed out that evildoers keep away from the light; they do not want their evil exposed. But those who “do the truth” come to the light (vv 20-21). In John’s account of the raising of Lazarus, Jesus speaks of the possibility of walking without stumbling in the light of day, but then he goes on to the way a man stumbles in the night because he has no light (11:10). The lack of light “in” the man shows that it is a spiritual process with which Jesus is concerned and not with making physical progress by daylight. He who follows Jesus will have the light of life (8:12), which indicates what Jesus has in mind.<\/p>\n<p>Those who respond to the light may be characterized as “sons of light” (Jn 12:36). Their allegiance is to the light and their conduct has been shaped by this fact. The concept is not confined to John’s Gospel, for we also see it in Luke (Lk 16:8). We find it in Paul’s affirmation that the Thessalonian Christians are children of light and of the day, not of the night or darkness (1 Thes 5:5). John speaks of walking in the light (1 Jn 1:7) and sees the conduct of the Christian as aptly symbolized by light.<\/p>\n<p>This way of looking at the Christian’s manner of life reaches its high point in the words of Jesus to his followers: “You are the light of the world” (Mt 5:14), thus applying to them words that are also applied to himself. Of course, we are not the world’s light in the same sense as he is. When light refers to Christ, there is a reference to him as Savior and not merely as one who reveals great truths. When believers are called the light of the world, there is clearly no saving significance in the description: they do not accomplish the world’s salvation. But they do point it out. It is their function to live as redeemed people. They are to show the quality of life proper to the people of God and in this way act as light to the people of the world. They are to let their light shine before the world in such a way that people will see their good deeds and so come to praise God (not, be it noted, those who do the deeds, Mt 5:16). It is important for those in this position to make full use of the light they have. It is tragic when the light that is in them is darkness (Mt 6:23; Lk 11:35).<\/p>\n<p>This metaphor is worked out in a way not congenial to modern men and women, but the basic lesson is clear. Christians have been illuminated by the light that is Christ, who dwells within his people. If they ignore the illumination he brings and live like those in the dark, then indeed they are in deep darkness. They are worse than others because they know what light is and what it can mean to them, and have turned away from it.<\/p>\n<p><em>See also<\/em> Darkness.<\/p>","summary_ro":"LIGHT Illumination that makes sight possible. In the Old Testament Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it li...","summary_en":"LIGHT Illumination that makes sight possible. In the Old Testament Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it li...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25386,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Messiah","title_en":"Messiah","content_ro":"<h3>MESSIAH<\/h3>\n<p>Title derived from the Hebrew, <span class=\"hebrew\" lang=\"he\">mashiach<\/span><em>,<\/em> a verbal adjective meaning “anointed one.” Along with its NT equivalent, <span class=\"greek\" lang=\"el\">christos<\/span> (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root <em>(<\/em><span class=\"hebrew\" lang=\"he\">mashach<\/span><em>)<\/em> conveys this idea as well.<\/p>\n<p>Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). While there is evidence for a literal anointing of prophets (1 Kgs 19:16), this does not appear to have been a standard practice. The anointing of Saul and David by Samuel established the act as a significant prerequisite for Hebrew kings before they assumed their positions of royal leadership. The king was especially considered to be the Lord’s anointed and as such was viewed to hold a secure position before men (1 Sm 12:14; 2 Sm 19:21) and God (Pss 2:2; 20:6). Along with numerous messianic prophecies, these proceedings helped inform the Jews of the Anointed One, par excellence, who would eventually come to bring salvation to Israel.<\/p>\n<p>Concluding the 13 articles of Hebraic faith attributed to Moses Maimonides (13th century <span>AD<\/span>) is the statement still found in many Hebrew prayer books: “I believe with a perfect heart that the Messiah will come; and although his coming be delayed, I will still wait patiently for his speedy appearance.”<\/p>\n<p class=\"h2\" id=\"MessiahintheOldTestament\">Messiah in the Old Testament<\/p>\n<p>Jewish hope for the advent of the Messiah developed dynamically from the period of David’s reign, when it was prophesied that his kingdom would endure to the end of time (2 Sm 7:16). Israel was told that, through David’s descendants, his throne would exert a never-ending dominion over all the earth (2 Sm 22:48-51; Jer 33). It is with this aspect of messianic salvation that Jewish minds have traditionally been preoccupied (cf. Acts 1:6).<\/p>\n<p>Among Orthodox rabbis there has never been a lack of conjecture respecting the details of the Messiah’s ministry. At one time the rabbis applied no less than 456 passages of Scripture to his person and salvation. Preoccupation with the Messiah is evident in the tractate <em>Sanhedrin<\/em> (Babylonian Talmud), where passages state that the world was created for him and that all the prophets prophesied of his days (<em>Sanhedrin<\/em> 98b, 99a). By and large, Orthodoxy still retains its time-worn belief in the Messiah’s reign in Jerusalem, the rebuilding of the temple, and the reestablishment of both priesthood and sacrifice.<\/p>\n<p>While later Judaism looked for the Messiah as an eschatological figure who will reign at the end of time, modern Jewish thought has largely jettisoned the traditional notion of a personal Messiah in favor of belief in a messianic age. Prevalent liberal Judaism envisions the world ultimately perfected through the influence of the twin Judaic ideals of justice and compassion. Such conviction, ignoring the plight of fallen humans and the teaching of Scripture, substitutes humanistic thinking for miraculous heavenly intervention.<\/p>\n<p>While the Messiah’s origin is linked firmly to the house of David (2 Sm 7:14; Hos 3:5), the promise for a Messiah was given long before David lived. In fact, the hope for the Messiah is implicit in the first promise of the establishment of the kingdom of God. Addressed to Satan, Genesis 3:15 declares that God will place hostility between the serpent and the woman until, in the fullness of time, the “seed” of the woman inflicts a fatal blow to the head of the serpent.<\/p>\n<p>The nature of messianic prophecy is progressive; each prophecy casts more light on the subject. This occurs, for example, respecting the concept of the “seed”: Messiah is to be born of a woman (Gn 3:15), through the line of Shem (9:26) and specifically through Abraham (22:18). Yet even as late as Genesis 22:18, the “seed” is not clearly presented as a person, since <span class=\"hebrew\" lang=\"he\">zerah<\/span> (seed) may indicate a singular or plural object. Still less apparent in these early stages of messianic prophecy is the nature of the “bruising” that is to occur. Yet the idea of the Messiah being crushed for sin is implicit in the Genesis pronouncement, as is the violence associated with that act. Chief among the messianic prophets, Isaiah gives full range to the axiom that the Anointed One must endure extensive suffering (Is 53:1). Under the figure “the Servant of the Lord,” four “servant songs” delineate the mission of the future deliverer (Is 42:1-7; 49:1-9; 50:4-11; 52:13–53:12). While it is true that Isaiah does not explicitly link the title Messiah with the Servant of the Lord, identifying both figures as one and the same person is justifiable. Both figures are uniquely anointed (61:1); each brings light to the Gentiles (55:4; cf. 49:6); neither is pretentious in his first appearance (7:14-15; 11:1; cf. 42:3; 53:1); and the title of Davidic “branch” rests upon them both (11:1-4). Equally significant are the dual facts of their humiliation and exaltation (49:7; 52:13-15). Jewish scholars of the early Christian era in the Aramaic Targum on the prophets paraphrase Isaiah 42:1, “Behold my Servant Messiah” and begin Isaiah 53, “Behold my Servant Messiah will prosper.” While Cyrus may be spoken of as “anointed,” no final salvific work is attributed to him (45:1-5). Israel, although elect and loved by God (41:8), is ill-equipped as God’s servant to bring his redeeming work to mankind (42:18). The collapse of David’s dynasty points eloquently to Israel’s need for an anointed monarch who will heal the apostasy and disobedience (Ex 33:5; Hos 4:1). More and more, OT history presents Israel’s comprehensive moral failure. Her problem, which she shares with mankind, can only be solved by the making of a covenant whose surety and focal point is both a personal Savior and sovereign Lord (Jer 31:31-34). The advent of such a champion lives in the recorded promise of a shoot from the stump of Jesse’s fallen tree, who will bring the light of life to God’s benighted people (Is 9:2; 11:1).<\/p>\n<p>It is difficult to get away from the idea that the concept of servanthood and lowliness belongs within the sphere of royalty (Zec 9:9). The concept of the Messiah filling the complementary offices of priest and king is incontrovertible (Ps 110:1-4); a suffering priest-king is far less obvious. Some among the Talmudic writers apparently recognized the likelihood that the Messiah would have to suffer. In the Babylonian Talmud, tractate <em>Sanhedrin<\/em> 98b, the Messiah is said to bear sicknesses and pain. Among the prayers for the Day of Atonement may be found the words of Eleazar ben Qalir (perhaps as late as <span>AD<\/span> 1000): “Our righteous Messiah has departed from us; we are horror-stricken, and there is none to justify us. Our iniquities and the yoke of our transgressions he carries, and is wounded for our transgressions. He bears on his shoulders our sins to find pardon for our iniquities. May we be healed by his stripes.” In a similar vein Rabbi Eliyya de Vidas writes, “The meaning of ‘He was wounded for our transgressions, bruised for our iniquities,’ is that since the Messiah bears our iniquities, which produce the effect of His being bruised, it follows that whosoever will not admit that the Messiah thus suffers for our iniquities must endure and suffer for them himself.” For all this, it is highly doubtful that anyone imagined the Messiah would accomplish his salvational work by means of his own death (cf. Is 53:12). When rabbinic speculation failed to satisfactorily harmonize the paradoxical facts of humiliation and exaltation, some hypothesized that God would send a Messiah to suffer as well as a Messiah to reign. Biblically, it is evident that the Anointed One’s terrible ordeal of suffering is but the necessary prelude to infinite glory. He is pictured not only as a great king (52:13; 53:12) but also as humble (53:2), humiliated (52:14), rejected (53:3), and bearing the consequences of mankind’s rebellion (vv 5-6). Yet he is raised up to intercede for, and richly bless, his people (v 12). The Messiah, having accomplished that full obedience that Adam and Israel failed to achieve, will bring Israel and the nations back to God (42:18-19; 49:3, 6).<\/p>\n<p>The writings of Daniel contain important messianic data. Daniel is unique in that he boldly speaks of “Messiah the Prince” (Dn 9:25), identifies him as the “Son of Man” (7:13), and says he suffers (“cut off,” 9:26). This statement of the cutting off (i.e., death) of the Messiah makes possible his work of atonement (9:24). The doctrine of a vicarious substitutionary atonement is the only doctrine of atonement found in the Bible (cf. Lv 17:11). Israel understood that to bear sin meant enduring the consequences, or penalty, for sin (cf. Nm 14:33). The same penal substitution is evident in the working principle of the Messiah’s atoning sacrifice. He is the victim’s substitute to whom is transferred the suffering due the sinner. The penalty having been thus borne vicariously, the suppliant is fully pardoned.<\/p>\n<p>Psalm 22:1 records the plaintive cry of the Messiah bearing man’s penalty for sin (cf. Mt 27:46) as he becomes sin on behalf of his people (2 Cor 5:21). Yet his cry, “My God,” indicates an intimate relationship that cannot be radically severed. Once again the motif of messianic humiliation prior to great exaltation is in view (Ps 22:27). In the so-called “royal psalms” (e.g., 2; 72; 110) it is the priestly intercessor who is also ordained to function as monarch and judge.<\/p>\n<p>Jeremiah brings the portrait a step further. The one who will enable humans to enter into a salvational covenant with God conveys God’s imputed righteousness: the Messiah, God’s righteous branch, becomes “the Lord our Righteousness.” Paradoxically, under the law no one could be crucified who was not guilty of sin (Dt 21:22). But it is Christ the righteous one who was crucified, thereby forever undermining any supposed legalistic confidence (Dt 21:23; Gal 3:13). More than forgiven, believers are deemed righteous in him (Jer 23:5-6).<\/p>\n<p>While the birthplace of the Messiah was well established (Mi 5:2), his deity was a hotly contested matter. Although few in ancient Israel disputed the belief in a superhuman Messiah, it is doubtful that anyone imagined him to be “God with us” in the fullest sense of the expression (cf. Heb 1:3).<\/p>\n<p class=\"h2\" id=\"MessiahintheNewTestament\">Messiah in the New Testament<\/p>\n<p>The NT writers present the picture that he who was the child of supernatural origins (Is 7:14; Mi 5:2) carried the full weight of divinity (Is 9:6; Phil 2:6; Col 1:19). He is the Son of God, worthy to receive the worship of all people (Ps 45:6-7; cf. Heb 1:8-9).<\/p>\n<p>The Jews of first-century Palestine knew that the messianic promise would be fulfilled in the coming of one like Moses (Dt 18:18). Parallels between Jesus and Moses are abundant. As mediators, innovators, and propagators of new phases of spiritual life for the people, they are unexcelled. Specifically, both are miraculously spared in infancy (Ex 2; Mt 2:13-23); both renounce a royal court for the sake of serving the people of God (Phil 2:5-8; Heb 11:24-28); both exhibit intense compassion for others (Nm 27:17; Mt 9:36); both commune “face to face” with God (Ex 34:29-30; 2 Cor 3:7); and each mediates a covenant of redemption (Dt 29:1; Heb 8:6-7). But, as Luther observes, “Christ is no Moses.” In the final analysis Moses is but a household servant; the Messiah is the maker and master of all things (Heb 3:3-6; cf. Jn 1:1-2, 18).<\/p>\n<p>Family genealogies are important in Scripture. Rabbis agreed upon the absolute necessity of the Messiah’s Davidic lineage based on Hosea 3:5 and Jeremiah 30:9. The angelic announcement immediately establishes the correct lineage for Jesus (Lk 1:32-33; cf. 2:4), as does Matthew’s (Mt 1:1-17). The Lukan list, like that of Matthew, sets forth the exclusive kingly descent verifying Jesus as Messiah (Lk 3:23-38). Although variations occur between the two genealogies, there is a firm solidarity emphasizing an ancestry within the unique messianic stock. Fully aware of the messianic focus of Scripture (Jn 5:46; 8:56), Jesus acknowledged himself to be the Christ on numerous occasions. He accepted the title from blind Bartimaeus (Mk 10:46-48); from the crowds when he entered Jerusalem (Mt 21:9); from the children at the temple (v 15); and in other contexts as well (Mt 16:16-18; Mk 14:61-62; Lk 4:21; Jn 4:25-26). Nonetheless, he warned his disciples not to broadcast his mighty acts as Messiah prior to his resurrection (Mt 17:9; cf. Lk 9:20-21). Owing to the commonly held (but false) notion that the Messiah’s role was primarily that of a political liberator, Jesus actually avoided use of that term and preferred to identify himself as “the Son of Man.” It was by no means assumed that both designations referred to the same person (cf. Mk 14:61-62). Borrowing essentially from Daniel’s vision of a heavenly conqueror (Dn 7:13-14), Jesus consistently employed this less-known title and filled it with the true character and scope of messianic salvation. Jesus’ teaching in this regard enabled his disciples to correct their erroneous views concerning his mission (Mt 16:21-23). In the fullness of time they would come to see him not only as Messiah but also as the theme of the entire OT (Mt 5:17; Lk 24:27, 44; Jn 5:39; cf. Heb 10:7). When Jesus expounded the Scriptures beginning with the Torah (Lk 24:27), he did so as the living exegesis of God, the Word made flesh (Jn 1:14, 18). Legitimate messianic exposition is found in a host of texts, such as Psalms 2; 16; 22; 40; 110; Isaiah 7:14; 9:6; 11:1; 40:10-11; 50:6; 52:13–53:12; 61:1; 63:1-6; Jeremiah 23:5-6; 33:14-16; Ezekiel 34:23; 37:25; Daniel 9:24-27; Hosea 11:1; Micah 5:2; Zechariah 9:9; 11:13; 12:10; 13:7; Malachi 3:1; 4:2.<\/p>\n<p>The messiahship of Jesus is firmly proclaimed by all four evangelists (Mt 1:1; Mk 1:1; Lk 24:26; Jn 20:31). Peter on Pentecost, Philip before the Ethiopian eunuch, and Apollos in open debate all argue convincingly that Jesus is the Messiah (Acts 2:36; 8:35; 28:28). Peter says he was “made” both Lord and Christ (2:36), signifying that the resurrection rightfully confirms him as such. Similarly, the apostle Paul speaks of Jesus’ resurrection as a patent declaration of his inalienable right to the title (Rom 1:4). For the ex-Pharisee and former persecutor of the church, “Jesus the Christ” is the very heart and soul of Paul’s preaching. Nothing is worthy to be compared to the glory of the Messiah; everything pales by comparison (Phil 3:5-10). The apostle’s all-consuming passion is for others to know the fullness of God in the person of his only Son (Eph 3:14-19).<\/p>\n<p>The Holy Spirit in Scripture speaks of Jesus with wide-ranging appellatives—Holy One, Judge, Righteous One, King, Son of God, and Lord—but these are not exhaustive. In him all the lines of messianic prediction converge; he is the touchstone whereby their validity is firmly established. The Lord Jesus Christ is himself the heart and substance of that covenant through which sinful people may be reconciled to a holy God (Is 42:6; Jn 14:6). That Jesus is the Messiah of Israel, God incarnate, exhaustively fulfills prophecy, type, and symbol—all shadows of his coming. Therefore, all should trust in him, the source of all grace, the only abiding treasure (Mt 12:21; Jn 1:16-17; Col 2:3). Anointed as prophet, he leads us into all truth (Jn 6:14; 7:16); as priest he intercedes for us (Heb 7:21); and as king he reigns over us (Phil 2:9-10).<\/p>\n<p><em>See also<\/em> Atonement; Branch; Christology; Jesus Christ, Life and Teachings of; Redeemer, Redemption; Son of God; Son of Man.<\/p>","content_en":"<h3>MESSIAH<\/h3>\n<p>Title derived from the Hebrew, <span class=\"hebrew\" lang=\"he\">mashiach<\/span><em>,<\/em> a verbal adjective meaning “anointed one.” Along with its NT equivalent, <span class=\"greek\" lang=\"el\">christos<\/span> (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root <em>(<\/em><span class=\"hebrew\" lang=\"he\">mashach<\/span><em>)<\/em> conveys this idea as well.<\/p>\n<p>Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). While there is evidence for a literal anointing of prophets (1 Kgs 19:16), this does not appear to have been a standard practice. The anointing of Saul and David by Samuel established the act as a significant prerequisite for Hebrew kings before they assumed their positions of royal leadership. The king was especially considered to be the Lord’s anointed and as such was viewed to hold a secure position before men (1 Sm 12:14; 2 Sm 19:21) and God (Pss 2:2; 20:6). Along with numerous messianic prophecies, these proceedings helped inform the Jews of the Anointed One, par excellence, who would eventually come to bring salvation to Israel.<\/p>\n<p>Concluding the 13 articles of Hebraic faith attributed to Moses Maimonides (13th century <span>AD<\/span>) is the statement still found in many Hebrew prayer books: “I believe with a perfect heart that the Messiah will come; and although his coming be delayed, I will still wait patiently for his speedy appearance.”<\/p>\n<p class=\"h2\" id=\"MessiahintheOldTestament\">Messiah in the Old Testament<\/p>\n<p>Jewish hope for the advent of the Messiah developed dynamically from the period of David’s reign, when it was prophesied that his kingdom would endure to the end of time (2 Sm 7:16). Israel was told that, through David’s descendants, his throne would exert a never-ending dominion over all the earth (2 Sm 22:48-51; Jer 33). It is with this aspect of messianic salvation that Jewish minds have traditionally been preoccupied (cf. Acts 1:6).<\/p>\n<p>Among Orthodox rabbis there has never been a lack of conjecture respecting the details of the Messiah’s ministry. At one time the rabbis applied no less than 456 passages of Scripture to his person and salvation. Preoccupation with the Messiah is evident in the tractate <em>Sanhedrin<\/em> (Babylonian Talmud), where passages state that the world was created for him and that all the prophets prophesied of his days (<em>Sanhedrin<\/em> 98b, 99a). By and large, Orthodoxy still retains its time-worn belief in the Messiah’s reign in Jerusalem, the rebuilding of the temple, and the reestablishment of both priesthood and sacrifice.<\/p>\n<p>While later Judaism looked for the Messiah as an eschatological figure who will reign at the end of time, modern Jewish thought has largely jettisoned the traditional notion of a personal Messiah in favor of belief in a messianic age. Prevalent liberal Judaism envisions the world ultimately perfected through the influence of the twin Judaic ideals of justice and compassion. Such conviction, ignoring the plight of fallen humans and the teaching of Scripture, substitutes humanistic thinking for miraculous heavenly intervention.<\/p>\n<p>While the Messiah’s origin is linked firmly to the house of David (2 Sm 7:14; Hos 3:5), the promise for a Messiah was given long before David lived. In fact, the hope for the Messiah is implicit in the first promise of the establishment of the kingdom of God. Addressed to Satan, Genesis 3:15 declares that God will place hostility between the serpent and the woman until, in the fullness of time, the “seed” of the woman inflicts a fatal blow to the head of the serpent.<\/p>\n<p>The nature of messianic prophecy is progressive; each prophecy casts more light on the subject. This occurs, for example, respecting the concept of the “seed”: Messiah is to be born of a woman (Gn 3:15), through the line of Shem (9:26) and specifically through Abraham (22:18). Yet even as late as Genesis 22:18, the “seed” is not clearly presented as a person, since <span class=\"hebrew\" lang=\"he\">zerah<\/span> (seed) may indicate a singular or plural object. Still less apparent in these early stages of messianic prophecy is the nature of the “bruising” that is to occur. Yet the idea of the Messiah being crushed for sin is implicit in the Genesis pronouncement, as is the violence associated with that act. Chief among the messianic prophets, Isaiah gives full range to the axiom that the Anointed One must endure extensive suffering (Is 53:1). Under the figure “the Servant of the Lord,” four “servant songs” delineate the mission of the future deliverer (Is 42:1-7; 49:1-9; 50:4-11; 52:13–53:12). While it is true that Isaiah does not explicitly link the title Messiah with the Servant of the Lord, identifying both figures as one and the same person is justifiable. Both figures are uniquely anointed (61:1); each brings light to the Gentiles (55:4; cf. 49:6); neither is pretentious in his first appearance (7:14-15; 11:1; cf. 42:3; 53:1); and the title of Davidic “branch” rests upon them both (11:1-4). Equally significant are the dual facts of their humiliation and exaltation (49:7; 52:13-15). Jewish scholars of the early Christian era in the Aramaic Targum on the prophets paraphrase Isaiah 42:1, “Behold my Servant Messiah” and begin Isaiah 53, “Behold my Servant Messiah will prosper.” While Cyrus may be spoken of as “anointed,” no final salvific work is attributed to him (45:1-5). Israel, although elect and loved by God (41:8), is ill-equipped as God’s servant to bring his redeeming work to mankind (42:18). The collapse of David’s dynasty points eloquently to Israel’s need for an anointed monarch who will heal the apostasy and disobedience (Ex 33:5; Hos 4:1). More and more, OT history presents Israel’s comprehensive moral failure. Her problem, which she shares with mankind, can only be solved by the making of a covenant whose surety and focal point is both a personal Savior and sovereign Lord (Jer 31:31-34). The advent of such a champion lives in the recorded promise of a shoot from the stump of Jesse’s fallen tree, who will bring the light of life to God’s benighted people (Is 9:2; 11:1).<\/p>\n<p>It is difficult to get away from the idea that the concept of servanthood and lowliness belongs within the sphere of royalty (Zec 9:9). The concept of the Messiah filling the complementary offices of priest and king is incontrovertible (Ps 110:1-4); a suffering priest-king is far less obvious. Some among the Talmudic writers apparently recognized the likelihood that the Messiah would have to suffer. In the Babylonian Talmud, tractate <em>Sanhedrin<\/em> 98b, the Messiah is said to bear sicknesses and pain. Among the prayers for the Day of Atonement may be found the words of Eleazar ben Qalir (perhaps as late as <span>AD<\/span> 1000): “Our righteous Messiah has departed from us; we are horror-stricken, and there is none to justify us. Our iniquities and the yoke of our transgressions he carries, and is wounded for our transgressions. He bears on his shoulders our sins to find pardon for our iniquities. May we be healed by his stripes.” In a similar vein Rabbi Eliyya de Vidas writes, “The meaning of ‘He was wounded for our transgressions, bruised for our iniquities,’ is that since the Messiah bears our iniquities, which produce the effect of His being bruised, it follows that whosoever will not admit that the Messiah thus suffers for our iniquities must endure and suffer for them himself.” For all this, it is highly doubtful that anyone imagined the Messiah would accomplish his salvational work by means of his own death (cf. Is 53:12). When rabbinic speculation failed to satisfactorily harmonize the paradoxical facts of humiliation and exaltation, some hypothesized that God would send a Messiah to suffer as well as a Messiah to reign. Biblically, it is evident that the Anointed One’s terrible ordeal of suffering is but the necessary prelude to infinite glory. He is pictured not only as a great king (52:13; 53:12) but also as humble (53:2), humiliated (52:14), rejected (53:3), and bearing the consequences of mankind’s rebellion (vv 5-6). Yet he is raised up to intercede for, and richly bless, his people (v 12). The Messiah, having accomplished that full obedience that Adam and Israel failed to achieve, will bring Israel and the nations back to God (42:18-19; 49:3, 6).<\/p>\n<p>The writings of Daniel contain important messianic data. Daniel is unique in that he boldly speaks of “Messiah the Prince” (Dn 9:25), identifies him as the “Son of Man” (7:13), and says he suffers (“cut off,” 9:26). This statement of the cutting off (i.e., death) of the Messiah makes possible his work of atonement (9:24). The doctrine of a vicarious substitutionary atonement is the only doctrine of atonement found in the Bible (cf. Lv 17:11). Israel understood that to bear sin meant enduring the consequences, or penalty, for sin (cf. Nm 14:33). The same penal substitution is evident in the working principle of the Messiah’s atoning sacrifice. He is the victim’s substitute to whom is transferred the suffering due the sinner. The penalty having been thus borne vicariously, the suppliant is fully pardoned.<\/p>\n<p>Psalm 22:1 records the plaintive cry of the Messiah bearing man’s penalty for sin (cf. Mt 27:46) as he becomes sin on behalf of his people (2 Cor 5:21). Yet his cry, “My God,” indicates an intimate relationship that cannot be radically severed. Once again the motif of messianic humiliation prior to great exaltation is in view (Ps 22:27). In the so-called “royal psalms” (e.g., 2; 72; 110) it is the priestly intercessor who is also ordained to function as monarch and judge.<\/p>\n<p>Jeremiah brings the portrait a step further. The one who will enable humans to enter into a salvational covenant with God conveys God’s imputed righteousness: the Messiah, God’s righteous branch, becomes “the Lord our Righteousness.” Paradoxically, under the law no one could be crucified who was not guilty of sin (Dt 21:22). But it is Christ the righteous one who was crucified, thereby forever undermining any supposed legalistic confidence (Dt 21:23; Gal 3:13). More than forgiven, believers are deemed righteous in him (Jer 23:5-6).<\/p>\n<p>While the birthplace of the Messiah was well established (Mi 5:2), his deity was a hotly contested matter. Although few in ancient Israel disputed the belief in a superhuman Messiah, it is doubtful that anyone imagined him to be “God with us” in the fullest sense of the expression (cf. Heb 1:3).<\/p>\n<p class=\"h2\" id=\"MessiahintheNewTestament\">Messiah in the New Testament<\/p>\n<p>The NT writers present the picture that he who was the child of supernatural origins (Is 7:14; Mi 5:2) carried the full weight of divinity (Is 9:6; Phil 2:6; Col 1:19). He is the Son of God, worthy to receive the worship of all people (Ps 45:6-7; cf. Heb 1:8-9).<\/p>\n<p>The Jews of first-century Palestine knew that the messianic promise would be fulfilled in the coming of one like Moses (Dt 18:18). Parallels between Jesus and Moses are abundant. As mediators, innovators, and propagators of new phases of spiritual life for the people, they are unexcelled. Specifically, both are miraculously spared in infancy (Ex 2; Mt 2:13-23); both renounce a royal court for the sake of serving the people of God (Phil 2:5-8; Heb 11:24-28); both exhibit intense compassion for others (Nm 27:17; Mt 9:36); both commune “face to face” with God (Ex 34:29-30; 2 Cor 3:7); and each mediates a covenant of redemption (Dt 29:1; Heb 8:6-7). But, as Luther observes, “Christ is no Moses.” In the final analysis Moses is but a household servant; the Messiah is the maker and master of all things (Heb 3:3-6; cf. Jn 1:1-2, 18).<\/p>\n<p>Family genealogies are important in Scripture. Rabbis agreed upon the absolute necessity of the Messiah’s Davidic lineage based on Hosea 3:5 and Jeremiah 30:9. The angelic announcement immediately establishes the correct lineage for Jesus (Lk 1:32-33; cf. 2:4), as does Matthew’s (Mt 1:1-17). The Lukan list, like that of Matthew, sets forth the exclusive kingly descent verifying Jesus as Messiah (Lk 3:23-38). Although variations occur between the two genealogies, there is a firm solidarity emphasizing an ancestry within the unique messianic stock. Fully aware of the messianic focus of Scripture (Jn 5:46; 8:56), Jesus acknowledged himself to be the Christ on numerous occasions. He accepted the title from blind Bartimaeus (Mk 10:46-48); from the crowds when he entered Jerusalem (Mt 21:9); from the children at the temple (v 15); and in other contexts as well (Mt 16:16-18; Mk 14:61-62; Lk 4:21; Jn 4:25-26). Nonetheless, he warned his disciples not to broadcast his mighty acts as Messiah prior to his resurrection (Mt 17:9; cf. Lk 9:20-21). Owing to the commonly held (but false) notion that the Messiah’s role was primarily that of a political liberator, Jesus actually avoided use of that term and preferred to identify himself as “the Son of Man.” It was by no means assumed that both designations referred to the same person (cf. Mk 14:61-62). Borrowing essentially from Daniel’s vision of a heavenly conqueror (Dn 7:13-14), Jesus consistently employed this less-known title and filled it with the true character and scope of messianic salvation. Jesus’ teaching in this regard enabled his disciples to correct their erroneous views concerning his mission (Mt 16:21-23). In the fullness of time they would come to see him not only as Messiah but also as the theme of the entire OT (Mt 5:17; Lk 24:27, 44; Jn 5:39; cf. Heb 10:7). When Jesus expounded the Scriptures beginning with the Torah (Lk 24:27), he did so as the living exegesis of God, the Word made flesh (Jn 1:14, 18). Legitimate messianic exposition is found in a host of texts, such as Psalms 2; 16; 22; 40; 110; Isaiah 7:14; 9:6; 11:1; 40:10-11; 50:6; 52:13–53:12; 61:1; 63:1-6; Jeremiah 23:5-6; 33:14-16; Ezekiel 34:23; 37:25; Daniel 9:24-27; Hosea 11:1; Micah 5:2; Zechariah 9:9; 11:13; 12:10; 13:7; Malachi 3:1; 4:2.<\/p>\n<p>The messiahship of Jesus is firmly proclaimed by all four evangelists (Mt 1:1; Mk 1:1; Lk 24:26; Jn 20:31). Peter on Pentecost, Philip before the Ethiopian eunuch, and Apollos in open debate all argue convincingly that Jesus is the Messiah (Acts 2:36; 8:35; 28:28). Peter says he was “made” both Lord and Christ (2:36), signifying that the resurrection rightfully confirms him as such. Similarly, the apostle Paul speaks of Jesus’ resurrection as a patent declaration of his inalienable right to the title (Rom 1:4). For the ex-Pharisee and former persecutor of the church, “Jesus the Christ” is the very heart and soul of Paul’s preaching. Nothing is worthy to be compared to the glory of the Messiah; everything pales by comparison (Phil 3:5-10). The apostle’s all-consuming passion is for others to know the fullness of God in the person of his only Son (Eph 3:14-19).<\/p>\n<p>The Holy Spirit in Scripture speaks of Jesus with wide-ranging appellatives—Holy One, Judge, Righteous One, King, Son of God, and Lord—but these are not exhaustive. In him all the lines of messianic prediction converge; he is the touchstone whereby their validity is firmly established. The Lord Jesus Christ is himself the heart and substance of that covenant through which sinful people may be reconciled to a holy God (Is 42:6; Jn 14:6). That Jesus is the Messiah of Israel, God incarnate, exhaustively fulfills prophecy, type, and symbol—all shadows of his coming. Therefore, all should trust in him, the source of all grace, the only abiding treasure (Mt 12:21; Jn 1:16-17; Col 2:3). Anointed as prophet, he leads us into all truth (Jn 6:14; 7:16); as priest he intercedes for us (Heb 7:21); and as king he reigns over us (Phil 2:9-10).<\/p>\n<p><em>See also<\/em> Atonement; Branch; Christology; Jesus Christ, Life and Teachings of; Redeemer, Redemption; Son of God; Son of Man.<\/p>","summary_ro":"MESSIAH Title derived from the Hebrew, mashiach, a verbal adjective meaning “anointed one.” Along with its NT equivalent, christos (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root (mashach) conveys this idea as well. Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). ...","summary_en":"MESSIAH Title derived from the Hebrew, mashiach, a verbal adjective meaning “anointed one.” Along with its NT equivalent, christos (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root (mashach) conveys this idea as well. Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33601,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Salvation","title_en":"Salvation","content_ro":"<h3>SALVATION<\/h3>\n<p>God’s way of providing people deliverance from sin and death. Scripture reveals God but it also reveals his plan to save the human race. In that sense, salvation is a major theme in both the OT and NT.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The concept of salvation is represented by various terms and situations in both Testaments. Among several Hebrew words that mean “deliver” or “save,” the Hebrew verb <span class=\"hebrew\" lang=\"he\">yasha‘<\/span> and derivatives are most frequently translated by English versions as “save” or “salvation.” Frequency in the English Bible depends upon the version considered. For example, in the OT “salvation” is found 74 times in the <span>nlt<\/span>, 80 times in the <span>niv<\/span>, 90 times in the <span>rsv<\/span>, 111 times in the <span>nasb<\/span>, and 119 times in the <span>kjv<\/span>. Salvation is not used as a technical term in the OT and is ascribed to both individuals and God. Leaders like Samson (Jgs 13:5) or David (2 Sm 8:6) are used of the Lord to bring deliverance to God’s people.<\/p>\n<p>Israel’s concept of salvation was rooted in the historical experience of the exodus. This momentous occasion was an opportunity to witness the salvation of the Lord (Ex 14:13) firsthand. Poets (Ps 106:8) and prophets (Is 43:3; Hos 13:4) later reiterated God’s salvation when recalling the exodus experience. Israel’s understanding of salvation was worked out in historical instances like Sennacherib’s attack on Jerusalem in 701 <span>BC<\/span>, when the Lord declared that he would save the city for his name’s sake (2 Kgs 19:34; cf. 18:30, 35). Israel’s opportunity to see God’s salvation through various leaders and situations corroborated this understanding of God as the God of salvation.<\/p>\n<p>Israel’s response to God’s deliverance was primarily praise, as evidenced so often in the psalms (Pss 3:8; 9:14; 21:1) and earlier poetic passages (Ex 15:2; 1 Sm 2:1). In addition, they directed petitions and pleas for help to the Lord for his salvation—whether from enemies (Pss 35:3; 38:22), sickness (69:29), or battle (140:7; 144:10-11)—and in faith expected his deliverance (35:9; 65:5).<\/p>\n<p>The prophets emphasized the eschatological (end-time) aspect of salvation. God’s ability to save was revealed by his great works in the past, which thus promoted the anticipation of his work of deliverance in the future. This future hope was for the nation of Israel (Is 45:17) but anticipated universal deliverance (49:6). The prophets looked forward to deliverance and return from exile in Babylon (Is 49:25-26; Jer 46:27), yet they also spoke of an abiding future salvation (Is 45:17; 51:6-8). The messianic hope is indicated in passages that speak of an individual who will bring God’s salvation. Isaiah speaks of the Servant who brings salvation to the ends of the earth (49:6), while Jeremiah writes of deliverance by God’s righteous Branch (Jer 23:5-6). The mention of the king who brings salvation in Zechariah 9:9 reflects this messianic theme and is applied to Jesus Christ in Matthew 21:4-5.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In classical Greek the verb <span class=\"greek\" lang=\"el\">sozo<\/span> (“to save”) and noun <span class=\"greek\" lang=\"el\">soteria<\/span> (“salvation”) are used for the concept of “rescue,” “deliverance” or “salvation,” and even “well-being” or “health.” The Septuagint most frequently uses <span class=\"greek\" lang=\"el\">sozo<\/span> to render the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span> (“to save”), and the NT primarily employs <span class=\"greek\" lang=\"el\">sozo<\/span> and its derivatives for the idea of salvation.<\/p>\n<p>These Greek terms are generally used theologically in the NT, but examples of nontheological usage occur. In Acts 27, these words refer to the threat and deliverance of the soldiers, sailors, and prisoners from shipwreck (vv 20, 31), as well as their well-being (v 34).<\/p>\n<p>In the Gospels “salvation” is clearly connected with the OT concept of salvation; it is applied to the coming of Christ in Zechariah’s prophecy (Lk 1:69, 71; cf. Pss 106:10; 132:17) and in Simeon’s hymn of praise (Lk 2:30). While <span class=\"greek\" lang=\"el\">soteria<\/span> does not occur frequently in the Gospels, the concept of salvation is implied in Jesus’ statement about entrance into the kingdom of God (Mt 19:24-26) and his miracles of healing (Lk 17:19; 18:42).<\/p>\n<p>The NT teaches that salvation has its source in Jesus Christ (2 Tm 2:10; Heb 5:9), who is the “author” and mediator of salvation (Heb 2:10; 7:25). Salvation is God’s work (1 Thes 5:9) and is offered by his grace (Eph 2:8-9). The message of salvation is contained in the Scriptures (2 Tm 3:15) and is carried by those who proclaim the word of truth (Eph 1:13). The appropriate response is repentance (2 Cor 7:10) and faith (2 Tm 3:15; 1 Pt 1:9). This was the preaching of the early church as it proclaimed the Savior Jesus (Acts 4:12; 13:23-26; 16:30-31). Paul especially proclaimed the universality of God’s offer of salvation (Rom 1:16; Ti 2:11). His desire was for Jews to be saved (Rom 10:1), though he primarily preached the message of salvation to the Gentiles (11:11-13).<\/p>\n<p>Within the Scriptures there are many other terms associated with the concept of salvation. The new birth speaks of being made alive in Christ (“born again,” Jn 3:3). Justification envisions one’s legal standing before God, while redemption speaks more of the means of salvation—the payment of a price to bring one back to God. Reconciliation speaks of a change in relationship and propitiation, which evokes the OT sacrificial system and points to the turning away of God’s wrath. These terms and others share some common ground with the biblical concept of salvation, but all point to the person and work of Jesus Christ the Savior.<\/p>\n<p><em>See also<\/em> Justification, Justified; Reconciliation; Redeemer, Redemption; Savior.<\/p>","content_en":"<h3>SALVATION<\/h3>\n<p>God’s way of providing people deliverance from sin and death. Scripture reveals God but it also reveals his plan to save the human race. In that sense, salvation is a major theme in both the OT and NT.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The concept of salvation is represented by various terms and situations in both Testaments. Among several Hebrew words that mean “deliver” or “save,” the Hebrew verb <span class=\"hebrew\" lang=\"he\">yasha‘<\/span> and derivatives are most frequently translated by English versions as “save” or “salvation.” Frequency in the English Bible depends upon the version considered. For example, in the OT “salvation” is found 74 times in the <span>nlt<\/span>, 80 times in the <span>niv<\/span>, 90 times in the <span>rsv<\/span>, 111 times in the <span>nasb<\/span>, and 119 times in the <span>kjv<\/span>. Salvation is not used as a technical term in the OT and is ascribed to both individuals and God. Leaders like Samson (Jgs 13:5) or David (2 Sm 8:6) are used of the Lord to bring deliverance to God’s people.<\/p>\n<p>Israel’s concept of salvation was rooted in the historical experience of the exodus. This momentous occasion was an opportunity to witness the salvation of the Lord (Ex 14:13) firsthand. Poets (Ps 106:8) and prophets (Is 43:3; Hos 13:4) later reiterated God’s salvation when recalling the exodus experience. Israel’s understanding of salvation was worked out in historical instances like Sennacherib’s attack on Jerusalem in 701 <span>BC<\/span>, when the Lord declared that he would save the city for his name’s sake (2 Kgs 19:34; cf. 18:30, 35). Israel’s opportunity to see God’s salvation through various leaders and situations corroborated this understanding of God as the God of salvation.<\/p>\n<p>Israel’s response to God’s deliverance was primarily praise, as evidenced so often in the psalms (Pss 3:8; 9:14; 21:1) and earlier poetic passages (Ex 15:2; 1 Sm 2:1). In addition, they directed petitions and pleas for help to the Lord for his salvation—whether from enemies (Pss 35:3; 38:22), sickness (69:29), or battle (140:7; 144:10-11)—and in faith expected his deliverance (35:9; 65:5).<\/p>\n<p>The prophets emphasized the eschatological (end-time) aspect of salvation. God’s ability to save was revealed by his great works in the past, which thus promoted the anticipation of his work of deliverance in the future. This future hope was for the nation of Israel (Is 45:17) but anticipated universal deliverance (49:6). The prophets looked forward to deliverance and return from exile in Babylon (Is 49:25-26; Jer 46:27), yet they also spoke of an abiding future salvation (Is 45:17; 51:6-8). The messianic hope is indicated in passages that speak of an individual who will bring God’s salvation. Isaiah speaks of the Servant who brings salvation to the ends of the earth (49:6), while Jeremiah writes of deliverance by God’s righteous Branch (Jer 23:5-6). The mention of the king who brings salvation in Zechariah 9:9 reflects this messianic theme and is applied to Jesus Christ in Matthew 21:4-5.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In classical Greek the verb <span class=\"greek\" lang=\"el\">sozo<\/span> (“to save”) and noun <span class=\"greek\" lang=\"el\">soteria<\/span> (“salvation”) are used for the concept of “rescue,” “deliverance” or “salvation,” and even “well-being” or “health.” The Septuagint most frequently uses <span class=\"greek\" lang=\"el\">sozo<\/span> to render the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span> (“to save”), and the NT primarily employs <span class=\"greek\" lang=\"el\">sozo<\/span> and its derivatives for the idea of salvation.<\/p>\n<p>These Greek terms are generally used theologically in the NT, but examples of nontheological usage occur. In Acts 27, these words refer to the threat and deliverance of the soldiers, sailors, and prisoners from shipwreck (vv 20, 31), as well as their well-being (v 34).<\/p>\n<p>In the Gospels “salvation” is clearly connected with the OT concept of salvation; it is applied to the coming of Christ in Zechariah’s prophecy (Lk 1:69, 71; cf. Pss 106:10; 132:17) and in Simeon’s hymn of praise (Lk 2:30). While <span class=\"greek\" lang=\"el\">soteria<\/span> does not occur frequently in the Gospels, the concept of salvation is implied in Jesus’ statement about entrance into the kingdom of God (Mt 19:24-26) and his miracles of healing (Lk 17:19; 18:42).<\/p>\n<p>The NT teaches that salvation has its source in Jesus Christ (2 Tm 2:10; Heb 5:9), who is the “author” and mediator of salvation (Heb 2:10; 7:25). Salvation is God’s work (1 Thes 5:9) and is offered by his grace (Eph 2:8-9). The message of salvation is contained in the Scriptures (2 Tm 3:15) and is carried by those who proclaim the word of truth (Eph 1:13). The appropriate response is repentance (2 Cor 7:10) and faith (2 Tm 3:15; 1 Pt 1:9). This was the preaching of the early church as it proclaimed the Savior Jesus (Acts 4:12; 13:23-26; 16:30-31). Paul especially proclaimed the universality of God’s offer of salvation (Rom 1:16; Ti 2:11). His desire was for Jews to be saved (Rom 10:1), though he primarily preached the message of salvation to the Gentiles (11:11-13).<\/p>\n<p>Within the Scriptures there are many other terms associated with the concept of salvation. The new birth speaks of being made alive in Christ (“born again,” Jn 3:3). Justification envisions one’s legal standing before God, while redemption speaks more of the means of salvation—the payment of a price to bring one back to God. Reconciliation speaks of a change in relationship and propitiation, which evokes the OT sacrificial system and points to the turning away of God’s wrath. These terms and others share some common ground with the biblical concept of salvation, but all point to the person and work of Jesus Christ the Savior.<\/p>\n<p><em>See also<\/em> Justification, Justified; Reconciliation; Redeemer, Redemption; Savior.<\/p>","summary_ro":"SALVATION God’s way of providing people deliverance from sin and death. Scripture reveals God but it also reveals his plan to save the human race. In that sense, salvation is a major theme in both the OT and NT. In the Old Testament The concept of salvation is represented by various terms and situations in both Testaments. Among several Hebrew words that mean “deliver” or “save,” the Hebrew verb yasha‘ and derivatives are most frequently translated by English versions as “save” or “salvation....","summary_en":"SALVATION God’s way of providing people deliverance from sin and death. Scripture reveals God but it also reveals his plan to save the human race. In that sense, salvation is a major theme in both the OT and NT. In the Old Testament The concept of salvation is represented by various terms and situations in both Testaments. Among several Hebrew words that mean “deliver” or “save,” the Hebrew verb yasha‘ and derivatives are most frequently translated by English versions as “save” or “salvation....","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51748,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:6","title_en":"Study Note: Isaia 49:6","content_ro":"<p><strong>49:6<\/strong> <em>a light to the Gentiles:<\/em> As the Messiah, the servant’s mission would have a worldwide reach (see 11:10, 12; 42:6). The apostle Paul explained his apostolic mission to the Gentiles on the basis of this prophecy (Acts 13:47; 26:23).<\/p>","content_en":"<p><strong>49:6<\/strong> <em>a light to the Gentiles:<\/em> As the Messiah, the servant’s mission would have a worldwide reach (see 11:10, 12; 42:6). The apostle Paul explained his apostolic mission to the Gentiles on the basis of this prophecy (Acts 13:47; 26:23).<\/p>","summary_ro":"49:6 a light to the Gentiles: As the Messiah, the servant’s mission would have a worldwide reach (see 11:10, 12; 42:6). The apostle Paul explained his apostolic mission to the Gentiles on the basis of this prophecy (Acts 13:47; 26:23).","summary_en":"49:6 a light to the Gentiles: As the Messiah, the servant’s mission would have a worldwide reach (see 11:10, 12; 42:6). The apostle Paul explained his apostolic mission to the Gentiles on the basis of this prophecy (Acts 13:47; 26:23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79374,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:6","title_en":"Study Note: Isaia 49:6","content_ro":"<p><strong>49:6<\/strong> <em>a light to the Gentiles:<\/em> As the Messiah, the servant’s mission would have a worldwide reach (see 11:10, 12; 42:6). The apostle Paul explained his apostolic mission to the Gentiles on the basis of this prophecy (Acts 13:47; 26:23).<\/p>","content_en":"<p><strong>49:6<\/strong> <em>a light to the Gentiles:<\/em> As the Messiah, the servant’s mission would have a worldwide reach (see 11:10, 12; 42:6). The apostle Paul explained his apostolic mission to the Gentiles on the basis of this prophecy (Acts 13:47; 26:23).<\/p>","summary_ro":"49:6 a light to the Gentiles: As the Messiah, the servant’s mission would have a worldwide reach (see 11:10, 12; 42:6). The apostle Paul explained his apostolic mission to the Gentiles on the basis of this prophecy (Acts 13:47; 26:23).","summary_en":"49:6 a light to the Gentiles: As the Messiah, the servant’s mission would have a worldwide reach (see 11:10, 12; 42:6). The apostle Paul explained his apostolic mission to the Gentiles on the basis of this prophecy (Acts 13:47; 26:23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107000,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:6","title_en":"Study Note: Isaia 49:6","content_ro":"<p><strong>49:6<\/strong> <em>a light to the Gentiles:<\/em> As the Messiah, the servant’s mission would have a worldwide reach (see 11:10, 12; 42:6). The apostle Paul explained his apostolic mission to the Gentiles on the basis of this prophecy (Acts 13:47; 26:23).<\/p>","content_en":"<p><strong>49:6<\/strong> <em>a light to the Gentiles:<\/em> As the Messiah, the servant’s mission would have a worldwide reach (see 11:10, 12; 42:6). The apostle Paul explained his apostolic mission to the Gentiles on the basis of this prophecy (Acts 13:47; 26:23).<\/p>","summary_ro":"49:6 a light to the Gentiles: As the Messiah, the servant’s mission would have a worldwide reach (see 11:10, 12; 42:6). The apostle Paul explained his apostolic mission to the Gentiles on the basis of this prophecy (Acts 13:47; 26:23).","summary_en":"49:6 a light to the Gentiles: As the Messiah, the servant’s mission would have a worldwide reach (see 11:10, 12; 42:6). The apostle Paul explained his apostolic mission to the Gentiles on the basis of this prophecy (Acts 13:47; 26:23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134626,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:6","title_en":"Study Note: Isaia 49:6","content_ro":"<p><strong>49:6<\/strong> <em>a light to the Gentiles:<\/em> As the Messiah, the servant’s mission would have a worldwide reach (see 11:10, 12; 42:6). The apostle Paul explained his apostolic mission to the Gentiles on the basis of this prophecy (Acts 13:47; 26:23).<\/p>","content_en":"<p><strong>49:6<\/strong> <em>a light to the Gentiles:<\/em> As the Messiah, the servant’s mission would have a worldwide reach (see 11:10, 12; 42:6). The apostle Paul explained his apostolic mission to the Gentiles on the basis of this prophecy (Acts 13:47; 26:23).<\/p>","summary_ro":"49:6 a light to the Gentiles: As the Messiah, the servant’s mission would have a worldwide reach (see 11:10, 12; 42:6). The apostle Paul explained his apostolic mission to the Gentiles on the basis of this prophecy (Acts 13:47; 26:23).","summary_en":"49:6 a light to the Gentiles: As the Messiah, the servant’s mission would have a worldwide reach (see 11:10, 12; 42:6). The apostle Paul explained his apostolic mission to the Gentiles on the basis of this prophecy (Acts 13:47; 26:23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61880,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of Dynasty","title_en":"The Promise of Dynasty","content_ro":"<h3>The Promise of Dynasty<\/h3>\n<p>God promised David that his dynasty would last forever (2 Sam 7:11-16 <em>\/\/<\/em> 1 Chr 17:9-14). Yet the Chronicler lived at a time when David’s dynasty had apparently ended. Although David’s line of descent continued (see 1 Chr 3:1-24), no descendant of David had been king since the exile of Judah to Babylon over 150 years earlier. As a result, Israel’s hope for the future was in question. The Chronicler wanted to show that God’s promise to David was unconditional and that his throne was indeed “secure forever.” Even the possibility of exile does not remove the hope of God’s promise of a dynasty. The promise would continue for a future time because a future descendant of David would inherit the throne (17:11).<\/p>\n<p>The Chronicler’s hope was not directly “messianic” in the strict sense—he was not primarily focused on the arising of an anointed deliverer. His continuing hope was that the covenant community would again be led by kings descended from David. The Chronicler encouraged the community to look to the future for a new king to improve Israel’s condition.<\/p>\n<p>With the birth of Jesus, the Son of David, the Chronicler’s hope for the community of Israel was finally realized. Jesus is the fulfillment of the Chronicler’s expectation of a new king (see Matt 1:1-17). His Kingdom is for all the nations (Isa 49:6), stretching “from sea to sea and from the Euphrates River to the ends of the earth” (Zech 9:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 49:8-12; 1 Chr 5:1-2; 17:1-15; 22:6-13; 28:4-7; Pss 78:67-72; 132:11-12; Amos 9:11-12; Matt 1:1-17; 22:41-46<\/p>","content_en":"<h3>The Promise of Dynasty<\/h3>\n<p>God promised David that his dynasty would last forever (2 Sam 7:11-16 <em>\/\/<\/em> 1 Chr 17:9-14). Yet the Chronicler lived at a time when David’s dynasty had apparently ended. Although David’s line of descent continued (see 1 Chr 3:1-24), no descendant of David had been king since the exile of Judah to Babylon over 150 years earlier. As a result, Israel’s hope for the future was in question. The Chronicler wanted to show that God’s promise to David was unconditional and that his throne was indeed “secure forever.” Even the possibility of exile does not remove the hope of God’s promise of a dynasty. The promise would continue for a future time because a future descendant of David would inherit the throne (17:11).<\/p>\n<p>The Chronicler’s hope was not directly “messianic” in the strict sense—he was not primarily focused on the arising of an anointed deliverer. His continuing hope was that the covenant community would again be led by kings descended from David. The Chronicler encouraged the community to look to the future for a new king to improve Israel’s condition.<\/p>\n<p>With the birth of Jesus, the Son of David, the Chronicler’s hope for the community of Israel was finally realized. Jesus is the fulfillment of the Chronicler’s expectation of a new king (see Matt 1:1-17). His Kingdom is for all the nations (Isa 49:6), stretching “from sea to sea and from the Euphrates River to the ends of the earth” (Zech 9:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 49:8-12; 1 Chr 5:1-2; 17:1-15; 22:6-13; 28:4-7; Pss 78:67-72; 132:11-12; Amos 9:11-12; Matt 1:1-17; 22:41-46<\/p>","summary_ro":"The Promise of Dynasty God promised David that his dynasty would last forever (2 Sam 7:11-16 \/\/ 1 Chr 17:9-14). Yet the Chronicler lived at a time when David’s dynasty had apparently ended. Although David’s line of descent continued (see 1 Chr 3:1-24), no descendant of David had been king since the exile of Judah to Babylon over 150 years earlier. As a result, Israel’s hope for the future was in question. The Chronicler wanted to show that God’s promise to David was unconditional and that his...","summary_en":"The Promise of Dynasty God promised David that his dynasty would last forever (2 Sam 7:11-16 \/\/ 1 Chr 17:9-14). Yet the Chronicler lived at a time when David’s dynasty had apparently ended. Although David’s line of descent continued (see 1 Chr 3:1-24), no descendant of David had been king since the exile of Judah to Babylon over 150 years earlier. As a result, Israel’s hope for the future was in question. The Chronicler wanted to show that God’s promise to David was unconditional and that his...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63245,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66888,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89506,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of Dynasty","title_en":"The Promise of Dynasty","content_ro":"<h3>The Promise of Dynasty<\/h3>\n<p>God promised David that his dynasty would last forever (2 Sam 7:11-16 <em>\/\/<\/em> 1 Chr 17:9-14). Yet the Chronicler lived at a time when David’s dynasty had apparently ended. Although David’s line of descent continued (see 1 Chr 3:1-24), no descendant of David had been king since the exile of Judah to Babylon over 150 years earlier. As a result, Israel’s hope for the future was in question. The Chronicler wanted to show that God’s promise to David was unconditional and that his throne was indeed “secure forever.” Even the possibility of exile does not remove the hope of God’s promise of a dynasty. The promise would continue for a future time because a future descendant of David would inherit the throne (17:11).<\/p>\n<p>The Chronicler’s hope was not directly “messianic” in the strict sense—he was not primarily focused on the arising of an anointed deliverer. His continuing hope was that the covenant community would again be led by kings descended from David. The Chronicler encouraged the community to look to the future for a new king to improve Israel’s condition.<\/p>\n<p>With the birth of Jesus, the Son of David, the Chronicler’s hope for the community of Israel was finally realized. Jesus is the fulfillment of the Chronicler’s expectation of a new king (see Matt 1:1-17). His Kingdom is for all the nations (Isa 49:6), stretching “from sea to sea and from the Euphrates River to the ends of the earth” (Zech 9:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 49:8-12; 1 Chr 5:1-2; 17:1-15; 22:6-13; 28:4-7; Pss 78:67-72; 132:11-12; Amos 9:11-12; Matt 1:1-17; 22:41-46<\/p>","content_en":"<h3>The Promise of Dynasty<\/h3>\n<p>God promised David that his dynasty would last forever (2 Sam 7:11-16 <em>\/\/<\/em> 1 Chr 17:9-14). Yet the Chronicler lived at a time when David’s dynasty had apparently ended. Although David’s line of descent continued (see 1 Chr 3:1-24), no descendant of David had been king since the exile of Judah to Babylon over 150 years earlier. As a result, Israel’s hope for the future was in question. The Chronicler wanted to show that God’s promise to David was unconditional and that his throne was indeed “secure forever.” Even the possibility of exile does not remove the hope of God’s promise of a dynasty. The promise would continue for a future time because a future descendant of David would inherit the throne (17:11).<\/p>\n<p>The Chronicler’s hope was not directly “messianic” in the strict sense—he was not primarily focused on the arising of an anointed deliverer. His continuing hope was that the covenant community would again be led by kings descended from David. The Chronicler encouraged the community to look to the future for a new king to improve Israel’s condition.<\/p>\n<p>With the birth of Jesus, the Son of David, the Chronicler’s hope for the community of Israel was finally realized. Jesus is the fulfillment of the Chronicler’s expectation of a new king (see Matt 1:1-17). His Kingdom is for all the nations (Isa 49:6), stretching “from sea to sea and from the Euphrates River to the ends of the earth” (Zech 9:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 49:8-12; 1 Chr 5:1-2; 17:1-15; 22:6-13; 28:4-7; Pss 78:67-72; 132:11-12; Amos 9:11-12; Matt 1:1-17; 22:41-46<\/p>","summary_ro":"The Promise of Dynasty God promised David that his dynasty would last forever (2 Sam 7:11-16 \/\/ 1 Chr 17:9-14). Yet the Chronicler lived at a time when David’s dynasty had apparently ended. Although David’s line of descent continued (see 1 Chr 3:1-24), no descendant of David had been king since the exile of Judah to Babylon over 150 years earlier. As a result, Israel’s hope for the future was in question. The Chronicler wanted to show that God’s promise to David was unconditional and that his...","summary_en":"The Promise of Dynasty God promised David that his dynasty would last forever (2 Sam 7:11-16 \/\/ 1 Chr 17:9-14). Yet the Chronicler lived at a time when David’s dynasty had apparently ended. Although David’s line of descent continued (see 1 Chr 3:1-24), no descendant of David had been king since the exile of Judah to Babylon over 150 years earlier. As a result, Israel’s hope for the future was in question. The Chronicler wanted to show that God’s promise to David was unconditional and that his...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90871,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94514,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117132,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of Dynasty","title_en":"The Promise of Dynasty","content_ro":"<h3>The Promise of Dynasty<\/h3>\n<p>God promised David that his dynasty would last forever (2 Sam 7:11-16 <em>\/\/<\/em> 1 Chr 17:9-14). Yet the Chronicler lived at a time when David’s dynasty had apparently ended. Although David’s line of descent continued (see 1 Chr 3:1-24), no descendant of David had been king since the exile of Judah to Babylon over 150 years earlier. As a result, Israel’s hope for the future was in question. The Chronicler wanted to show that God’s promise to David was unconditional and that his throne was indeed “secure forever.” Even the possibility of exile does not remove the hope of God’s promise of a dynasty. The promise would continue for a future time because a future descendant of David would inherit the throne (17:11).<\/p>\n<p>The Chronicler’s hope was not directly “messianic” in the strict sense—he was not primarily focused on the arising of an anointed deliverer. His continuing hope was that the covenant community would again be led by kings descended from David. The Chronicler encouraged the community to look to the future for a new king to improve Israel’s condition.<\/p>\n<p>With the birth of Jesus, the Son of David, the Chronicler’s hope for the community of Israel was finally realized. Jesus is the fulfillment of the Chronicler’s expectation of a new king (see Matt 1:1-17). His Kingdom is for all the nations (Isa 49:6), stretching “from sea to sea and from the Euphrates River to the ends of the earth” (Zech 9:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 49:8-12; 1 Chr 5:1-2; 17:1-15; 22:6-13; 28:4-7; Pss 78:67-72; 132:11-12; Amos 9:11-12; Matt 1:1-17; 22:41-46<\/p>","content_en":"<h3>The Promise of Dynasty<\/h3>\n<p>God promised David that his dynasty would last forever (2 Sam 7:11-16 <em>\/\/<\/em> 1 Chr 17:9-14). Yet the Chronicler lived at a time when David’s dynasty had apparently ended. Although David’s line of descent continued (see 1 Chr 3:1-24), no descendant of David had been king since the exile of Judah to Babylon over 150 years earlier. As a result, Israel’s hope for the future was in question. The Chronicler wanted to show that God’s promise to David was unconditional and that his throne was indeed “secure forever.” Even the possibility of exile does not remove the hope of God’s promise of a dynasty. The promise would continue for a future time because a future descendant of David would inherit the throne (17:11).<\/p>\n<p>The Chronicler’s hope was not directly “messianic” in the strict sense—he was not primarily focused on the arising of an anointed deliverer. His continuing hope was that the covenant community would again be led by kings descended from David. The Chronicler encouraged the community to look to the future for a new king to improve Israel’s condition.<\/p>\n<p>With the birth of Jesus, the Son of David, the Chronicler’s hope for the community of Israel was finally realized. Jesus is the fulfillment of the Chronicler’s expectation of a new king (see Matt 1:1-17). His Kingdom is for all the nations (Isa 49:6), stretching “from sea to sea and from the Euphrates River to the ends of the earth” (Zech 9:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 49:8-12; 1 Chr 5:1-2; 17:1-15; 22:6-13; 28:4-7; Pss 78:67-72; 132:11-12; Amos 9:11-12; Matt 1:1-17; 22:41-46<\/p>","summary_ro":"The Promise of Dynasty God promised David that his dynasty would last forever (2 Sam 7:11-16 \/\/ 1 Chr 17:9-14). Yet the Chronicler lived at a time when David’s dynasty had apparently ended. Although David’s line of descent continued (see 1 Chr 3:1-24), no descendant of David had been king since the exile of Judah to Babylon over 150 years earlier. As a result, Israel’s hope for the future was in question. The Chronicler wanted to show that God’s promise to David was unconditional and that his...","summary_en":"The Promise of Dynasty God promised David that his dynasty would last forever (2 Sam 7:11-16 \/\/ 1 Chr 17:9-14). Yet the Chronicler lived at a time when David’s dynasty had apparently ended. Although David’s line of descent continued (see 1 Chr 3:1-24), no descendant of David had been king since the exile of Judah to Babylon over 150 years earlier. As a result, Israel’s hope for the future was in question. The Chronicler wanted to show that God’s promise to David was unconditional and that his...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118497,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122140,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144758,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of Dynasty","title_en":"The Promise of Dynasty","content_ro":"<h3>The Promise of Dynasty<\/h3>\n<p>God promised David that his dynasty would last forever (2 Sam 7:11-16 <em>\/\/<\/em> 1 Chr 17:9-14). Yet the Chronicler lived at a time when David’s dynasty had apparently ended. Although David’s line of descent continued (see 1 Chr 3:1-24), no descendant of David had been king since the exile of Judah to Babylon over 150 years earlier. As a result, Israel’s hope for the future was in question. The Chronicler wanted to show that God’s promise to David was unconditional and that his throne was indeed “secure forever.” Even the possibility of exile does not remove the hope of God’s promise of a dynasty. The promise would continue for a future time because a future descendant of David would inherit the throne (17:11).<\/p>\n<p>The Chronicler’s hope was not directly “messianic” in the strict sense—he was not primarily focused on the arising of an anointed deliverer. His continuing hope was that the covenant community would again be led by kings descended from David. The Chronicler encouraged the community to look to the future for a new king to improve Israel’s condition.<\/p>\n<p>With the birth of Jesus, the Son of David, the Chronicler’s hope for the community of Israel was finally realized. Jesus is the fulfillment of the Chronicler’s expectation of a new king (see Matt 1:1-17). His Kingdom is for all the nations (Isa 49:6), stretching “from sea to sea and from the Euphrates River to the ends of the earth” (Zech 9:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 49:8-12; 1 Chr 5:1-2; 17:1-15; 22:6-13; 28:4-7; Pss 78:67-72; 132:11-12; Amos 9:11-12; Matt 1:1-17; 22:41-46<\/p>","content_en":"<h3>The Promise of Dynasty<\/h3>\n<p>God promised David that his dynasty would last forever (2 Sam 7:11-16 <em>\/\/<\/em> 1 Chr 17:9-14). Yet the Chronicler lived at a time when David’s dynasty had apparently ended. Although David’s line of descent continued (see 1 Chr 3:1-24), no descendant of David had been king since the exile of Judah to Babylon over 150 years earlier. As a result, Israel’s hope for the future was in question. The Chronicler wanted to show that God’s promise to David was unconditional and that his throne was indeed “secure forever.” Even the possibility of exile does not remove the hope of God’s promise of a dynasty. The promise would continue for a future time because a future descendant of David would inherit the throne (17:11).<\/p>\n<p>The Chronicler’s hope was not directly “messianic” in the strict sense—he was not primarily focused on the arising of an anointed deliverer. His continuing hope was that the covenant community would again be led by kings descended from David. The Chronicler encouraged the community to look to the future for a new king to improve Israel’s condition.<\/p>\n<p>With the birth of Jesus, the Son of David, the Chronicler’s hope for the community of Israel was finally realized. Jesus is the fulfillment of the Chronicler’s expectation of a new king (see Matt 1:1-17). His Kingdom is for all the nations (Isa 49:6), stretching “from sea to sea and from the Euphrates River to the ends of the earth” (Zech 9:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 49:8-12; 1 Chr 5:1-2; 17:1-15; 22:6-13; 28:4-7; Pss 78:67-72; 132:11-12; Amos 9:11-12; Matt 1:1-17; 22:41-46<\/p>","summary_ro":"The Promise of Dynasty God promised David that his dynasty would last forever (2 Sam 7:11-16 \/\/ 1 Chr 17:9-14). Yet the Chronicler lived at a time when David’s dynasty had apparently ended. Although David’s line of descent continued (see 1 Chr 3:1-24), no descendant of David had been king since the exile of Judah to Babylon over 150 years earlier. As a result, Israel’s hope for the future was in question. The Chronicler wanted to show that God’s promise to David was unconditional and that his...","summary_en":"The Promise of Dynasty God promised David that his dynasty would last forever (2 Sam 7:11-16 \/\/ 1 Chr 17:9-14). Yet the Chronicler lived at a time when David’s dynasty had apparently ended. Although David’s line of descent continued (see 1 Chr 3:1-24), no descendant of David had been king since the exile of Judah to Babylon over 150 years earlier. As a result, Israel’s hope for the future was in question. The Chronicler wanted to show that God’s promise to David was unconditional and that his...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146123,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149766,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":11870,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Faithfulness","title_en":"Faithfulness","content_ro":"<h3>FAITHFULNESS<\/h3>\n<p>Maintaining faith or allegiance; showing a strong sense of duty or conscientiousness. In biblical Hebrew, “faith” and “faithfulness” are grammatically related. Although both concepts are important in the OT, there is no English word exactly equivalent to the Hebrew terms. The most relevant Hebrew verbal root (related to our word “amen”) carries such meanings as “strengthen,” “support,” or “hold up.” In a physical sense it is used of pillars that provide support for doors (2 Kgs 18:16). Moses used the word when he disclaimed any role as supporter of the Israelites (Nm 11:12). God, however, is an eternally firm support for his people (Dt 7:9; Is 49:7).<\/p>\n<p>With that notion of firm support as the bedrock for faith, words such as “firmness,” “constancy,” or “trustworthiness” best convey the related concept of faithfulness. Trustworthiness, or steadfastness of character, is ascribed to the object of one’s trust. To be unfaithful is to be unworthy of confidence or belief. In the OT a synonym for “faithfulness” is “truth.” Since God is consistently true, he is the logical object of human trust (Ps 71:22; Is 61:8). When used of God in the OT, the word “faithfulness” frequently refers to his unwavering commitment to his promises.<\/p>\n<p class=\"h2\" id=\"GodsFaithfulness\">God’s Faithfulness<\/p>\n<p>In spite of Israel’s faithlessness (Dt 32:20; cf. Rom 3:3), God showed himself to be absolutely reliable. His faithfulness is great (Lam 3:23). He is loyal to his covenant and will always manifest his steadfast love to his people (Ps 136).<\/p>\n<p>The pinnacle of faithfulness in the Bible is seen in the work of Jesus Christ, who showed himself faithful to his Father (Heb 3:2) and in his witness (Rv 1:5). God calls men and women to be faithful by following Christ, relying on him for all things (Hb 2:4; cf. Rom 1:17).<\/p>\n<p class=\"h2\" id=\"HumanFaithfulness\">Human Faithfulness<\/p>\n<p>Faith and faithfulness are logically and linguistically united in the OT and NT. That is, the major words for faith in both Testaments also connote the concept of faithfulness. This indicates that faith is more than momentary assent to the truth of God. It is commitment to that truth, and it manifests itself in continued obedience. Abraham’s life in this regard is instructive. He assented to, relied upon, and acted in conformity to the revealed word of God. He received God’s revelation as true (i.e., demonstrating faith), and his subsequent actions proved his faithfulness. He left home and country, settled in a strange land, and offered up his son Isaac as God commanded. His willingness to sacrifice his only son is an unparalleled expression of faithfulness in the OT. It is no surprise, therefore, that Abraham is commended for his steadfastness and is set forth in the NT as one whose behavior should be imitated by Christians (Gal 3:6-9; Heb 11:8-10). Faithfulness, then, must not be viewed as an isolated act. Rather, it is an attitude that should characterize the entire life of those who say they have faith in God.<\/p>","content_en":"<h3>FAITHFULNESS<\/h3>\n<p>Maintaining faith or allegiance; showing a strong sense of duty or conscientiousness. In biblical Hebrew, “faith” and “faithfulness” are grammatically related. Although both concepts are important in the OT, there is no English word exactly equivalent to the Hebrew terms. The most relevant Hebrew verbal root (related to our word “amen”) carries such meanings as “strengthen,” “support,” or “hold up.” In a physical sense it is used of pillars that provide support for doors (2 Kgs 18:16). Moses used the word when he disclaimed any role as supporter of the Israelites (Nm 11:12). God, however, is an eternally firm support for his people (Dt 7:9; Is 49:7).<\/p>\n<p>With that notion of firm support as the bedrock for faith, words such as “firmness,” “constancy,” or “trustworthiness” best convey the related concept of faithfulness. Trustworthiness, or steadfastness of character, is ascribed to the object of one’s trust. To be unfaithful is to be unworthy of confidence or belief. In the OT a synonym for “faithfulness” is “truth.” Since God is consistently true, he is the logical object of human trust (Ps 71:22; Is 61:8). When used of God in the OT, the word “faithfulness” frequently refers to his unwavering commitment to his promises.<\/p>\n<p class=\"h2\" id=\"GodsFaithfulness\">God’s Faithfulness<\/p>\n<p>In spite of Israel’s faithlessness (Dt 32:20; cf. Rom 3:3), God showed himself to be absolutely reliable. His faithfulness is great (Lam 3:23). He is loyal to his covenant and will always manifest his steadfast love to his people (Ps 136).<\/p>\n<p>The pinnacle of faithfulness in the Bible is seen in the work of Jesus Christ, who showed himself faithful to his Father (Heb 3:2) and in his witness (Rv 1:5). God calls men and women to be faithful by following Christ, relying on him for all things (Hb 2:4; cf. Rom 1:17).<\/p>\n<p class=\"h2\" id=\"HumanFaithfulness\">Human Faithfulness<\/p>\n<p>Faith and faithfulness are logically and linguistically united in the OT and NT. That is, the major words for faith in both Testaments also connote the concept of faithfulness. This indicates that faith is more than momentary assent to the truth of God. It is commitment to that truth, and it manifests itself in continued obedience. Abraham’s life in this regard is instructive. He assented to, relied upon, and acted in conformity to the revealed word of God. He received God’s revelation as true (i.e., demonstrating faith), and his subsequent actions proved his faithfulness. He left home and country, settled in a strange land, and offered up his son Isaac as God commanded. His willingness to sacrifice his only son is an unparalleled expression of faithfulness in the OT. It is no surprise, therefore, that Abraham is commended for his steadfastness and is set forth in the NT as one whose behavior should be imitated by Christians (Gal 3:6-9; Heb 11:8-10). Faithfulness, then, must not be viewed as an isolated act. Rather, it is an attitude that should characterize the entire life of those who say they have faith in God.<\/p>","summary_ro":"FAITHFULNESS Maintaining faith or allegiance; showing a strong sense of duty or conscientiousness. In biblical Hebrew, “faith” and “faithfulness” are grammatically related. Although both concepts are important in the OT, there is no English word exactly equivalent to the Hebrew terms. The most relevant Hebrew verbal root (related to our word “amen”) carries such meanings as “strengthen,” “support,” or “hold up.” In a physical sense it is used of pillars that provide support for doors (2 Kgs 1...","summary_en":"FAITHFULNESS Maintaining faith or allegiance; showing a strong sense of duty or conscientiousness. In biblical Hebrew, “faith” and “faithfulness” are grammatically related. Although both concepts are important in the OT, there is no English word exactly equivalent to the Hebrew terms. The most relevant Hebrew verbal root (related to our word “amen”) carries such meanings as “strengthen,” “support,” or “hold up.” In a physical sense it is used of pillars that provide support for doors (2 Kgs 1...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25390,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Messiah","title_en":"Messiah","content_ro":"<h3>MESSIAH<\/h3>\n<p>Title derived from the Hebrew, <span class=\"hebrew\" lang=\"he\">mashiach<\/span><em>,<\/em> a verbal adjective meaning “anointed one.” Along with its NT equivalent, <span class=\"greek\" lang=\"el\">christos<\/span> (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root <em>(<\/em><span class=\"hebrew\" lang=\"he\">mashach<\/span><em>)<\/em> conveys this idea as well.<\/p>\n<p>Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). While there is evidence for a literal anointing of prophets (1 Kgs 19:16), this does not appear to have been a standard practice. The anointing of Saul and David by Samuel established the act as a significant prerequisite for Hebrew kings before they assumed their positions of royal leadership. The king was especially considered to be the Lord’s anointed and as such was viewed to hold a secure position before men (1 Sm 12:14; 2 Sm 19:21) and God (Pss 2:2; 20:6). Along with numerous messianic prophecies, these proceedings helped inform the Jews of the Anointed One, par excellence, who would eventually come to bring salvation to Israel.<\/p>\n<p>Concluding the 13 articles of Hebraic faith attributed to Moses Maimonides (13th century <span>AD<\/span>) is the statement still found in many Hebrew prayer books: “I believe with a perfect heart that the Messiah will come; and although his coming be delayed, I will still wait patiently for his speedy appearance.”<\/p>\n<p class=\"h2\" id=\"MessiahintheOldTestament\">Messiah in the Old Testament<\/p>\n<p>Jewish hope for the advent of the Messiah developed dynamically from the period of David’s reign, when it was prophesied that his kingdom would endure to the end of time (2 Sm 7:16). Israel was told that, through David’s descendants, his throne would exert a never-ending dominion over all the earth (2 Sm 22:48-51; Jer 33). It is with this aspect of messianic salvation that Jewish minds have traditionally been preoccupied (cf. Acts 1:6).<\/p>\n<p>Among Orthodox rabbis there has never been a lack of conjecture respecting the details of the Messiah’s ministry. At one time the rabbis applied no less than 456 passages of Scripture to his person and salvation. Preoccupation with the Messiah is evident in the tractate <em>Sanhedrin<\/em> (Babylonian Talmud), where passages state that the world was created for him and that all the prophets prophesied of his days (<em>Sanhedrin<\/em> 98b, 99a). By and large, Orthodoxy still retains its time-worn belief in the Messiah’s reign in Jerusalem, the rebuilding of the temple, and the reestablishment of both priesthood and sacrifice.<\/p>\n<p>While later Judaism looked for the Messiah as an eschatological figure who will reign at the end of time, modern Jewish thought has largely jettisoned the traditional notion of a personal Messiah in favor of belief in a messianic age. Prevalent liberal Judaism envisions the world ultimately perfected through the influence of the twin Judaic ideals of justice and compassion. Such conviction, ignoring the plight of fallen humans and the teaching of Scripture, substitutes humanistic thinking for miraculous heavenly intervention.<\/p>\n<p>While the Messiah’s origin is linked firmly to the house of David (2 Sm 7:14; Hos 3:5), the promise for a Messiah was given long before David lived. In fact, the hope for the Messiah is implicit in the first promise of the establishment of the kingdom of God. Addressed to Satan, Genesis 3:15 declares that God will place hostility between the serpent and the woman until, in the fullness of time, the “seed” of the woman inflicts a fatal blow to the head of the serpent.<\/p>\n<p>The nature of messianic prophecy is progressive; each prophecy casts more light on the subject. This occurs, for example, respecting the concept of the “seed”: Messiah is to be born of a woman (Gn 3:15), through the line of Shem (9:26) and specifically through Abraham (22:18). Yet even as late as Genesis 22:18, the “seed” is not clearly presented as a person, since <span class=\"hebrew\" lang=\"he\">zerah<\/span> (seed) may indicate a singular or plural object. Still less apparent in these early stages of messianic prophecy is the nature of the “bruising” that is to occur. Yet the idea of the Messiah being crushed for sin is implicit in the Genesis pronouncement, as is the violence associated with that act. Chief among the messianic prophets, Isaiah gives full range to the axiom that the Anointed One must endure extensive suffering (Is 53:1). Under the figure “the Servant of the Lord,” four “servant songs” delineate the mission of the future deliverer (Is 42:1-7; 49:1-9; 50:4-11; 52:13–53:12). While it is true that Isaiah does not explicitly link the title Messiah with the Servant of the Lord, identifying both figures as one and the same person is justifiable. Both figures are uniquely anointed (61:1); each brings light to the Gentiles (55:4; cf. 49:6); neither is pretentious in his first appearance (7:14-15; 11:1; cf. 42:3; 53:1); and the title of Davidic “branch” rests upon them both (11:1-4). Equally significant are the dual facts of their humiliation and exaltation (49:7; 52:13-15). Jewish scholars of the early Christian era in the Aramaic Targum on the prophets paraphrase Isaiah 42:1, “Behold my Servant Messiah” and begin Isaiah 53, “Behold my Servant Messiah will prosper.” While Cyrus may be spoken of as “anointed,” no final salvific work is attributed to him (45:1-5). Israel, although elect and loved by God (41:8), is ill-equipped as God’s servant to bring his redeeming work to mankind (42:18). The collapse of David’s dynasty points eloquently to Israel’s need for an anointed monarch who will heal the apostasy and disobedience (Ex 33:5; Hos 4:1). More and more, OT history presents Israel’s comprehensive moral failure. Her problem, which she shares with mankind, can only be solved by the making of a covenant whose surety and focal point is both a personal Savior and sovereign Lord (Jer 31:31-34). The advent of such a champion lives in the recorded promise of a shoot from the stump of Jesse’s fallen tree, who will bring the light of life to God’s benighted people (Is 9:2; 11:1).<\/p>\n<p>It is difficult to get away from the idea that the concept of servanthood and lowliness belongs within the sphere of royalty (Zec 9:9). The concept of the Messiah filling the complementary offices of priest and king is incontrovertible (Ps 110:1-4); a suffering priest-king is far less obvious. Some among the Talmudic writers apparently recognized the likelihood that the Messiah would have to suffer. In the Babylonian Talmud, tractate <em>Sanhedrin<\/em> 98b, the Messiah is said to bear sicknesses and pain. Among the prayers for the Day of Atonement may be found the words of Eleazar ben Qalir (perhaps as late as <span>AD<\/span> 1000): “Our righteous Messiah has departed from us; we are horror-stricken, and there is none to justify us. Our iniquities and the yoke of our transgressions he carries, and is wounded for our transgressions. He bears on his shoulders our sins to find pardon for our iniquities. May we be healed by his stripes.” In a similar vein Rabbi Eliyya de Vidas writes, “The meaning of ‘He was wounded for our transgressions, bruised for our iniquities,’ is that since the Messiah bears our iniquities, which produce the effect of His being bruised, it follows that whosoever will not admit that the Messiah thus suffers for our iniquities must endure and suffer for them himself.” For all this, it is highly doubtful that anyone imagined the Messiah would accomplish his salvational work by means of his own death (cf. Is 53:12). When rabbinic speculation failed to satisfactorily harmonize the paradoxical facts of humiliation and exaltation, some hypothesized that God would send a Messiah to suffer as well as a Messiah to reign. Biblically, it is evident that the Anointed One’s terrible ordeal of suffering is but the necessary prelude to infinite glory. He is pictured not only as a great king (52:13; 53:12) but also as humble (53:2), humiliated (52:14), rejected (53:3), and bearing the consequences of mankind’s rebellion (vv 5-6). Yet he is raised up to intercede for, and richly bless, his people (v 12). The Messiah, having accomplished that full obedience that Adam and Israel failed to achieve, will bring Israel and the nations back to God (42:18-19; 49:3, 6).<\/p>\n<p>The writings of Daniel contain important messianic data. Daniel is unique in that he boldly speaks of “Messiah the Prince” (Dn 9:25), identifies him as the “Son of Man” (7:13), and says he suffers (“cut off,” 9:26). This statement of the cutting off (i.e., death) of the Messiah makes possible his work of atonement (9:24). The doctrine of a vicarious substitutionary atonement is the only doctrine of atonement found in the Bible (cf. Lv 17:11). Israel understood that to bear sin meant enduring the consequences, or penalty, for sin (cf. Nm 14:33). The same penal substitution is evident in the working principle of the Messiah’s atoning sacrifice. He is the victim’s substitute to whom is transferred the suffering due the sinner. The penalty having been thus borne vicariously, the suppliant is fully pardoned.<\/p>\n<p>Psalm 22:1 records the plaintive cry of the Messiah bearing man’s penalty for sin (cf. Mt 27:46) as he becomes sin on behalf of his people (2 Cor 5:21). Yet his cry, “My God,” indicates an intimate relationship that cannot be radically severed. Once again the motif of messianic humiliation prior to great exaltation is in view (Ps 22:27). In the so-called “royal psalms” (e.g., 2; 72; 110) it is the priestly intercessor who is also ordained to function as monarch and judge.<\/p>\n<p>Jeremiah brings the portrait a step further. The one who will enable humans to enter into a salvational covenant with God conveys God’s imputed righteousness: the Messiah, God’s righteous branch, becomes “the Lord our Righteousness.” Paradoxically, under the law no one could be crucified who was not guilty of sin (Dt 21:22). But it is Christ the righteous one who was crucified, thereby forever undermining any supposed legalistic confidence (Dt 21:23; Gal 3:13). More than forgiven, believers are deemed righteous in him (Jer 23:5-6).<\/p>\n<p>While the birthplace of the Messiah was well established (Mi 5:2), his deity was a hotly contested matter. Although few in ancient Israel disputed the belief in a superhuman Messiah, it is doubtful that anyone imagined him to be “God with us” in the fullest sense of the expression (cf. Heb 1:3).<\/p>\n<p class=\"h2\" id=\"MessiahintheNewTestament\">Messiah in the New Testament<\/p>\n<p>The NT writers present the picture that he who was the child of supernatural origins (Is 7:14; Mi 5:2) carried the full weight of divinity (Is 9:6; Phil 2:6; Col 1:19). He is the Son of God, worthy to receive the worship of all people (Ps 45:6-7; cf. Heb 1:8-9).<\/p>\n<p>The Jews of first-century Palestine knew that the messianic promise would be fulfilled in the coming of one like Moses (Dt 18:18). Parallels between Jesus and Moses are abundant. As mediators, innovators, and propagators of new phases of spiritual life for the people, they are unexcelled. Specifically, both are miraculously spared in infancy (Ex 2; Mt 2:13-23); both renounce a royal court for the sake of serving the people of God (Phil 2:5-8; Heb 11:24-28); both exhibit intense compassion for others (Nm 27:17; Mt 9:36); both commune “face to face” with God (Ex 34:29-30; 2 Cor 3:7); and each mediates a covenant of redemption (Dt 29:1; Heb 8:6-7). But, as Luther observes, “Christ is no Moses.” In the final analysis Moses is but a household servant; the Messiah is the maker and master of all things (Heb 3:3-6; cf. Jn 1:1-2, 18).<\/p>\n<p>Family genealogies are important in Scripture. Rabbis agreed upon the absolute necessity of the Messiah’s Davidic lineage based on Hosea 3:5 and Jeremiah 30:9. The angelic announcement immediately establishes the correct lineage for Jesus (Lk 1:32-33; cf. 2:4), as does Matthew’s (Mt 1:1-17). The Lukan list, like that of Matthew, sets forth the exclusive kingly descent verifying Jesus as Messiah (Lk 3:23-38). Although variations occur between the two genealogies, there is a firm solidarity emphasizing an ancestry within the unique messianic stock. Fully aware of the messianic focus of Scripture (Jn 5:46; 8:56), Jesus acknowledged himself to be the Christ on numerous occasions. He accepted the title from blind Bartimaeus (Mk 10:46-48); from the crowds when he entered Jerusalem (Mt 21:9); from the children at the temple (v 15); and in other contexts as well (Mt 16:16-18; Mk 14:61-62; Lk 4:21; Jn 4:25-26). Nonetheless, he warned his disciples not to broadcast his mighty acts as Messiah prior to his resurrection (Mt 17:9; cf. Lk 9:20-21). Owing to the commonly held (but false) notion that the Messiah’s role was primarily that of a political liberator, Jesus actually avoided use of that term and preferred to identify himself as “the Son of Man.” It was by no means assumed that both designations referred to the same person (cf. Mk 14:61-62). Borrowing essentially from Daniel’s vision of a heavenly conqueror (Dn 7:13-14), Jesus consistently employed this less-known title and filled it with the true character and scope of messianic salvation. Jesus’ teaching in this regard enabled his disciples to correct their erroneous views concerning his mission (Mt 16:21-23). In the fullness of time they would come to see him not only as Messiah but also as the theme of the entire OT (Mt 5:17; Lk 24:27, 44; Jn 5:39; cf. Heb 10:7). When Jesus expounded the Scriptures beginning with the Torah (Lk 24:27), he did so as the living exegesis of God, the Word made flesh (Jn 1:14, 18). Legitimate messianic exposition is found in a host of texts, such as Psalms 2; 16; 22; 40; 110; Isaiah 7:14; 9:6; 11:1; 40:10-11; 50:6; 52:13–53:12; 61:1; 63:1-6; Jeremiah 23:5-6; 33:14-16; Ezekiel 34:23; 37:25; Daniel 9:24-27; Hosea 11:1; Micah 5:2; Zechariah 9:9; 11:13; 12:10; 13:7; Malachi 3:1; 4:2.<\/p>\n<p>The messiahship of Jesus is firmly proclaimed by all four evangelists (Mt 1:1; Mk 1:1; Lk 24:26; Jn 20:31). Peter on Pentecost, Philip before the Ethiopian eunuch, and Apollos in open debate all argue convincingly that Jesus is the Messiah (Acts 2:36; 8:35; 28:28). Peter says he was “made” both Lord and Christ (2:36), signifying that the resurrection rightfully confirms him as such. Similarly, the apostle Paul speaks of Jesus’ resurrection as a patent declaration of his inalienable right to the title (Rom 1:4). For the ex-Pharisee and former persecutor of the church, “Jesus the Christ” is the very heart and soul of Paul’s preaching. Nothing is worthy to be compared to the glory of the Messiah; everything pales by comparison (Phil 3:5-10). The apostle’s all-consuming passion is for others to know the fullness of God in the person of his only Son (Eph 3:14-19).<\/p>\n<p>The Holy Spirit in Scripture speaks of Jesus with wide-ranging appellatives—Holy One, Judge, Righteous One, King, Son of God, and Lord—but these are not exhaustive. In him all the lines of messianic prediction converge; he is the touchstone whereby their validity is firmly established. The Lord Jesus Christ is himself the heart and substance of that covenant through which sinful people may be reconciled to a holy God (Is 42:6; Jn 14:6). That Jesus is the Messiah of Israel, God incarnate, exhaustively fulfills prophecy, type, and symbol—all shadows of his coming. Therefore, all should trust in him, the source of all grace, the only abiding treasure (Mt 12:21; Jn 1:16-17; Col 2:3). Anointed as prophet, he leads us into all truth (Jn 6:14; 7:16); as priest he intercedes for us (Heb 7:21); and as king he reigns over us (Phil 2:9-10).<\/p>\n<p><em>See also<\/em> Atonement; Branch; Christology; Jesus Christ, Life and Teachings of; Redeemer, Redemption; Son of God; Son of Man.<\/p>","content_en":"<h3>MESSIAH<\/h3>\n<p>Title derived from the Hebrew, <span class=\"hebrew\" lang=\"he\">mashiach<\/span><em>,<\/em> a verbal adjective meaning “anointed one.” Along with its NT equivalent, <span class=\"greek\" lang=\"el\">christos<\/span> (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root <em>(<\/em><span class=\"hebrew\" lang=\"he\">mashach<\/span><em>)<\/em> conveys this idea as well.<\/p>\n<p>Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). While there is evidence for a literal anointing of prophets (1 Kgs 19:16), this does not appear to have been a standard practice. The anointing of Saul and David by Samuel established the act as a significant prerequisite for Hebrew kings before they assumed their positions of royal leadership. The king was especially considered to be the Lord’s anointed and as such was viewed to hold a secure position before men (1 Sm 12:14; 2 Sm 19:21) and God (Pss 2:2; 20:6). Along with numerous messianic prophecies, these proceedings helped inform the Jews of the Anointed One, par excellence, who would eventually come to bring salvation to Israel.<\/p>\n<p>Concluding the 13 articles of Hebraic faith attributed to Moses Maimonides (13th century <span>AD<\/span>) is the statement still found in many Hebrew prayer books: “I believe with a perfect heart that the Messiah will come; and although his coming be delayed, I will still wait patiently for his speedy appearance.”<\/p>\n<p class=\"h2\" id=\"MessiahintheOldTestament\">Messiah in the Old Testament<\/p>\n<p>Jewish hope for the advent of the Messiah developed dynamically from the period of David’s reign, when it was prophesied that his kingdom would endure to the end of time (2 Sm 7:16). Israel was told that, through David’s descendants, his throne would exert a never-ending dominion over all the earth (2 Sm 22:48-51; Jer 33). It is with this aspect of messianic salvation that Jewish minds have traditionally been preoccupied (cf. Acts 1:6).<\/p>\n<p>Among Orthodox rabbis there has never been a lack of conjecture respecting the details of the Messiah’s ministry. At one time the rabbis applied no less than 456 passages of Scripture to his person and salvation. Preoccupation with the Messiah is evident in the tractate <em>Sanhedrin<\/em> (Babylonian Talmud), where passages state that the world was created for him and that all the prophets prophesied of his days (<em>Sanhedrin<\/em> 98b, 99a). By and large, Orthodoxy still retains its time-worn belief in the Messiah’s reign in Jerusalem, the rebuilding of the temple, and the reestablishment of both priesthood and sacrifice.<\/p>\n<p>While later Judaism looked for the Messiah as an eschatological figure who will reign at the end of time, modern Jewish thought has largely jettisoned the traditional notion of a personal Messiah in favor of belief in a messianic age. Prevalent liberal Judaism envisions the world ultimately perfected through the influence of the twin Judaic ideals of justice and compassion. Such conviction, ignoring the plight of fallen humans and the teaching of Scripture, substitutes humanistic thinking for miraculous heavenly intervention.<\/p>\n<p>While the Messiah’s origin is linked firmly to the house of David (2 Sm 7:14; Hos 3:5), the promise for a Messiah was given long before David lived. In fact, the hope for the Messiah is implicit in the first promise of the establishment of the kingdom of God. Addressed to Satan, Genesis 3:15 declares that God will place hostility between the serpent and the woman until, in the fullness of time, the “seed” of the woman inflicts a fatal blow to the head of the serpent.<\/p>\n<p>The nature of messianic prophecy is progressive; each prophecy casts more light on the subject. This occurs, for example, respecting the concept of the “seed”: Messiah is to be born of a woman (Gn 3:15), through the line of Shem (9:26) and specifically through Abraham (22:18). Yet even as late as Genesis 22:18, the “seed” is not clearly presented as a person, since <span class=\"hebrew\" lang=\"he\">zerah<\/span> (seed) may indicate a singular or plural object. Still less apparent in these early stages of messianic prophecy is the nature of the “bruising” that is to occur. Yet the idea of the Messiah being crushed for sin is implicit in the Genesis pronouncement, as is the violence associated with that act. Chief among the messianic prophets, Isaiah gives full range to the axiom that the Anointed One must endure extensive suffering (Is 53:1). Under the figure “the Servant of the Lord,” four “servant songs” delineate the mission of the future deliverer (Is 42:1-7; 49:1-9; 50:4-11; 52:13–53:12). While it is true that Isaiah does not explicitly link the title Messiah with the Servant of the Lord, identifying both figures as one and the same person is justifiable. Both figures are uniquely anointed (61:1); each brings light to the Gentiles (55:4; cf. 49:6); neither is pretentious in his first appearance (7:14-15; 11:1; cf. 42:3; 53:1); and the title of Davidic “branch” rests upon them both (11:1-4). Equally significant are the dual facts of their humiliation and exaltation (49:7; 52:13-15). Jewish scholars of the early Christian era in the Aramaic Targum on the prophets paraphrase Isaiah 42:1, “Behold my Servant Messiah” and begin Isaiah 53, “Behold my Servant Messiah will prosper.” While Cyrus may be spoken of as “anointed,” no final salvific work is attributed to him (45:1-5). Israel, although elect and loved by God (41:8), is ill-equipped as God’s servant to bring his redeeming work to mankind (42:18). The collapse of David’s dynasty points eloquently to Israel’s need for an anointed monarch who will heal the apostasy and disobedience (Ex 33:5; Hos 4:1). More and more, OT history presents Israel’s comprehensive moral failure. Her problem, which she shares with mankind, can only be solved by the making of a covenant whose surety and focal point is both a personal Savior and sovereign Lord (Jer 31:31-34). The advent of such a champion lives in the recorded promise of a shoot from the stump of Jesse’s fallen tree, who will bring the light of life to God’s benighted people (Is 9:2; 11:1).<\/p>\n<p>It is difficult to get away from the idea that the concept of servanthood and lowliness belongs within the sphere of royalty (Zec 9:9). The concept of the Messiah filling the complementary offices of priest and king is incontrovertible (Ps 110:1-4); a suffering priest-king is far less obvious. Some among the Talmudic writers apparently recognized the likelihood that the Messiah would have to suffer. In the Babylonian Talmud, tractate <em>Sanhedrin<\/em> 98b, the Messiah is said to bear sicknesses and pain. Among the prayers for the Day of Atonement may be found the words of Eleazar ben Qalir (perhaps as late as <span>AD<\/span> 1000): “Our righteous Messiah has departed from us; we are horror-stricken, and there is none to justify us. Our iniquities and the yoke of our transgressions he carries, and is wounded for our transgressions. He bears on his shoulders our sins to find pardon for our iniquities. May we be healed by his stripes.” In a similar vein Rabbi Eliyya de Vidas writes, “The meaning of ‘He was wounded for our transgressions, bruised for our iniquities,’ is that since the Messiah bears our iniquities, which produce the effect of His being bruised, it follows that whosoever will not admit that the Messiah thus suffers for our iniquities must endure and suffer for them himself.” For all this, it is highly doubtful that anyone imagined the Messiah would accomplish his salvational work by means of his own death (cf. Is 53:12). When rabbinic speculation failed to satisfactorily harmonize the paradoxical facts of humiliation and exaltation, some hypothesized that God would send a Messiah to suffer as well as a Messiah to reign. Biblically, it is evident that the Anointed One’s terrible ordeal of suffering is but the necessary prelude to infinite glory. He is pictured not only as a great king (52:13; 53:12) but also as humble (53:2), humiliated (52:14), rejected (53:3), and bearing the consequences of mankind’s rebellion (vv 5-6). Yet he is raised up to intercede for, and richly bless, his people (v 12). The Messiah, having accomplished that full obedience that Adam and Israel failed to achieve, will bring Israel and the nations back to God (42:18-19; 49:3, 6).<\/p>\n<p>The writings of Daniel contain important messianic data. Daniel is unique in that he boldly speaks of “Messiah the Prince” (Dn 9:25), identifies him as the “Son of Man” (7:13), and says he suffers (“cut off,” 9:26). This statement of the cutting off (i.e., death) of the Messiah makes possible his work of atonement (9:24). The doctrine of a vicarious substitutionary atonement is the only doctrine of atonement found in the Bible (cf. Lv 17:11). Israel understood that to bear sin meant enduring the consequences, or penalty, for sin (cf. Nm 14:33). The same penal substitution is evident in the working principle of the Messiah’s atoning sacrifice. He is the victim’s substitute to whom is transferred the suffering due the sinner. The penalty having been thus borne vicariously, the suppliant is fully pardoned.<\/p>\n<p>Psalm 22:1 records the plaintive cry of the Messiah bearing man’s penalty for sin (cf. Mt 27:46) as he becomes sin on behalf of his people (2 Cor 5:21). Yet his cry, “My God,” indicates an intimate relationship that cannot be radically severed. Once again the motif of messianic humiliation prior to great exaltation is in view (Ps 22:27). In the so-called “royal psalms” (e.g., 2; 72; 110) it is the priestly intercessor who is also ordained to function as monarch and judge.<\/p>\n<p>Jeremiah brings the portrait a step further. The one who will enable humans to enter into a salvational covenant with God conveys God’s imputed righteousness: the Messiah, God’s righteous branch, becomes “the Lord our Righteousness.” Paradoxically, under the law no one could be crucified who was not guilty of sin (Dt 21:22). But it is Christ the righteous one who was crucified, thereby forever undermining any supposed legalistic confidence (Dt 21:23; Gal 3:13). More than forgiven, believers are deemed righteous in him (Jer 23:5-6).<\/p>\n<p>While the birthplace of the Messiah was well established (Mi 5:2), his deity was a hotly contested matter. Although few in ancient Israel disputed the belief in a superhuman Messiah, it is doubtful that anyone imagined him to be “God with us” in the fullest sense of the expression (cf. Heb 1:3).<\/p>\n<p class=\"h2\" id=\"MessiahintheNewTestament\">Messiah in the New Testament<\/p>\n<p>The NT writers present the picture that he who was the child of supernatural origins (Is 7:14; Mi 5:2) carried the full weight of divinity (Is 9:6; Phil 2:6; Col 1:19). He is the Son of God, worthy to receive the worship of all people (Ps 45:6-7; cf. Heb 1:8-9).<\/p>\n<p>The Jews of first-century Palestine knew that the messianic promise would be fulfilled in the coming of one like Moses (Dt 18:18). Parallels between Jesus and Moses are abundant. As mediators, innovators, and propagators of new phases of spiritual life for the people, they are unexcelled. Specifically, both are miraculously spared in infancy (Ex 2; Mt 2:13-23); both renounce a royal court for the sake of serving the people of God (Phil 2:5-8; Heb 11:24-28); both exhibit intense compassion for others (Nm 27:17; Mt 9:36); both commune “face to face” with God (Ex 34:29-30; 2 Cor 3:7); and each mediates a covenant of redemption (Dt 29:1; Heb 8:6-7). But, as Luther observes, “Christ is no Moses.” In the final analysis Moses is but a household servant; the Messiah is the maker and master of all things (Heb 3:3-6; cf. Jn 1:1-2, 18).<\/p>\n<p>Family genealogies are important in Scripture. Rabbis agreed upon the absolute necessity of the Messiah’s Davidic lineage based on Hosea 3:5 and Jeremiah 30:9. The angelic announcement immediately establishes the correct lineage for Jesus (Lk 1:32-33; cf. 2:4), as does Matthew’s (Mt 1:1-17). The Lukan list, like that of Matthew, sets forth the exclusive kingly descent verifying Jesus as Messiah (Lk 3:23-38). Although variations occur between the two genealogies, there is a firm solidarity emphasizing an ancestry within the unique messianic stock. Fully aware of the messianic focus of Scripture (Jn 5:46; 8:56), Jesus acknowledged himself to be the Christ on numerous occasions. He accepted the title from blind Bartimaeus (Mk 10:46-48); from the crowds when he entered Jerusalem (Mt 21:9); from the children at the temple (v 15); and in other contexts as well (Mt 16:16-18; Mk 14:61-62; Lk 4:21; Jn 4:25-26). Nonetheless, he warned his disciples not to broadcast his mighty acts as Messiah prior to his resurrection (Mt 17:9; cf. Lk 9:20-21). Owing to the commonly held (but false) notion that the Messiah’s role was primarily that of a political liberator, Jesus actually avoided use of that term and preferred to identify himself as “the Son of Man.” It was by no means assumed that both designations referred to the same person (cf. Mk 14:61-62). Borrowing essentially from Daniel’s vision of a heavenly conqueror (Dn 7:13-14), Jesus consistently employed this less-known title and filled it with the true character and scope of messianic salvation. Jesus’ teaching in this regard enabled his disciples to correct their erroneous views concerning his mission (Mt 16:21-23). In the fullness of time they would come to see him not only as Messiah but also as the theme of the entire OT (Mt 5:17; Lk 24:27, 44; Jn 5:39; cf. Heb 10:7). When Jesus expounded the Scriptures beginning with the Torah (Lk 24:27), he did so as the living exegesis of God, the Word made flesh (Jn 1:14, 18). Legitimate messianic exposition is found in a host of texts, such as Psalms 2; 16; 22; 40; 110; Isaiah 7:14; 9:6; 11:1; 40:10-11; 50:6; 52:13–53:12; 61:1; 63:1-6; Jeremiah 23:5-6; 33:14-16; Ezekiel 34:23; 37:25; Daniel 9:24-27; Hosea 11:1; Micah 5:2; Zechariah 9:9; 11:13; 12:10; 13:7; Malachi 3:1; 4:2.<\/p>\n<p>The messiahship of Jesus is firmly proclaimed by all four evangelists (Mt 1:1; Mk 1:1; Lk 24:26; Jn 20:31). Peter on Pentecost, Philip before the Ethiopian eunuch, and Apollos in open debate all argue convincingly that Jesus is the Messiah (Acts 2:36; 8:35; 28:28). Peter says he was “made” both Lord and Christ (2:36), signifying that the resurrection rightfully confirms him as such. Similarly, the apostle Paul speaks of Jesus’ resurrection as a patent declaration of his inalienable right to the title (Rom 1:4). For the ex-Pharisee and former persecutor of the church, “Jesus the Christ” is the very heart and soul of Paul’s preaching. Nothing is worthy to be compared to the glory of the Messiah; everything pales by comparison (Phil 3:5-10). The apostle’s all-consuming passion is for others to know the fullness of God in the person of his only Son (Eph 3:14-19).<\/p>\n<p>The Holy Spirit in Scripture speaks of Jesus with wide-ranging appellatives—Holy One, Judge, Righteous One, King, Son of God, and Lord—but these are not exhaustive. In him all the lines of messianic prediction converge; he is the touchstone whereby their validity is firmly established. The Lord Jesus Christ is himself the heart and substance of that covenant through which sinful people may be reconciled to a holy God (Is 42:6; Jn 14:6). That Jesus is the Messiah of Israel, God incarnate, exhaustively fulfills prophecy, type, and symbol—all shadows of his coming. Therefore, all should trust in him, the source of all grace, the only abiding treasure (Mt 12:21; Jn 1:16-17; Col 2:3). Anointed as prophet, he leads us into all truth (Jn 6:14; 7:16); as priest he intercedes for us (Heb 7:21); and as king he reigns over us (Phil 2:9-10).<\/p>\n<p><em>See also<\/em> Atonement; Branch; Christology; Jesus Christ, Life and Teachings of; Redeemer, Redemption; Son of God; Son of Man.<\/p>","summary_ro":"MESSIAH Title derived from the Hebrew, mashiach, a verbal adjective meaning “anointed one.” Along with its NT equivalent, christos (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root (mashach) conveys this idea as well. Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). ...","summary_en":"MESSIAH Title derived from the Hebrew, mashiach, a verbal adjective meaning “anointed one.” Along with its NT equivalent, christos (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root (mashach) conveys this idea as well. Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31520,"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":33334,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ruler","title_en":"Ruler","content_ro":"<h3>RULER<\/h3>\n<p>The term represents a number of different functions and translates 13 Hebrew and 3 Greek words. In a political sense, a ruler was one who exercised political control over a state (2 Chr 7:18; Ps 105:20; Prv 23:1; 28:15; Eccl 10:4; Is 14:5; 16:1; 49:7; Jer 33:26; 51:46; Mi 5:2), or a state that exercised control over a subject people (Jgs 15:11). The usual term for ruler was “king,” but because of its unsavory associations, many in Israel preferred the Hebrew term translated “leader,” meaning “one placed in front.” For example, Samuel rejected the former term but used the latter (1 Sm 9:16; 10:1; 13:14; 25:30; 2 Sm 5:2; 6:21; 7:8). Other Hebrew words are translated “ruler” in the <span>kjv<\/span>. However, most modern translations prefer alternatives to this more generic term.<\/p>\n<p>In the NT the Greek word regularly translated “ruler” refers to administrative or religious leaders (in various modern versions, see Mt 9:18, 23; Lk 8:41; 18:18; 23:35; 24:20; Jn 3:1; 7:26, 48; 12:31; Acts 3:17; 4:5, 26; 7:27, 35; 13:27; 14:5; 16:19; 23:5; Rom 13:3). Ephesians 6:12 mentions the rulers of the darkness of this world.<\/p>\n<p><em>See also<\/em> King.<\/p>","content_en":"<h3>RULER<\/h3>\n<p>The term represents a number of different functions and translates 13 Hebrew and 3 Greek words. In a political sense, a ruler was one who exercised political control over a state (2 Chr 7:18; Ps 105:20; Prv 23:1; 28:15; Eccl 10:4; Is 14:5; 16:1; 49:7; Jer 33:26; 51:46; Mi 5:2), or a state that exercised control over a subject people (Jgs 15:11). The usual term for ruler was “king,” but because of its unsavory associations, many in Israel preferred the Hebrew term translated “leader,” meaning “one placed in front.” For example, Samuel rejected the former term but used the latter (1 Sm 9:16; 10:1; 13:14; 25:30; 2 Sm 5:2; 6:21; 7:8). Other Hebrew words are translated “ruler” in the <span>kjv<\/span>. However, most modern translations prefer alternatives to this more generic term.<\/p>\n<p>In the NT the Greek word regularly translated “ruler” refers to administrative or religious leaders (in various modern versions, see Mt 9:18, 23; Lk 8:41; 18:18; 23:35; 24:20; Jn 3:1; 7:26, 48; 12:31; Acts 3:17; 4:5, 26; 7:27, 35; 13:27; 14:5; 16:19; 23:5; Rom 13:3). Ephesians 6:12 mentions the rulers of the darkness of this world.<\/p>\n<p><em>See also<\/em> King.<\/p>","summary_ro":"RULER The term represents a number of different functions and translates 13 Hebrew and 3 Greek words. In a political sense, a ruler was one who exercised political control over a state (2 Chr 7:18; Ps 105:20; Prv 23:1; 28:15; Eccl 10:4; Is 14:5; 16:1; 49:7; Jer 33:26; 51:46; Mi 5:2), or a state that exercised control over a subject people (Jgs 15:11). The usual term for ruler was “king,” but because of its unsavory associations, many in Israel preferred the Hebrew term translated “leader,” me...","summary_en":"RULER The term represents a number of different functions and translates 13 Hebrew and 3 Greek words. In a political sense, a ruler was one who exercised political control over a state (2 Chr 7:18; Ps 105:20; Prv 23:1; 28:15; Eccl 10:4; Is 14:5; 16:1; 49:7; Jer 33:26; 51:46; Mi 5:2), or a state that exercised control over a subject people (Jgs 15:11). The usual term for ruler was “king,” but because of its unsavory associations, many in Israel preferred the Hebrew term translated “leader,” me...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51749,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:7","title_en":"Study Note: Isaia 49:7","content_ro":"<p><strong>49:7<\/strong> The promised servant would be <em>despised and rejected by the nations<\/em> (see 52:14–53:5) as well as by his own people (see also 50:6-7; 53:8-9). • <em>Kings<\/em> and <em>princes will also bow low<\/em> to express respect and humility before the servant (see also 52:15), whom God will exalt after he has suffered. God is <em>faithful<\/em> to his servant.<\/p>","content_en":"<p><strong>49:7<\/strong> The promised servant would be <em>despised and rejected by the nations<\/em> (see 52:14–53:5) as well as by his own people (see also 50:6-7; 53:8-9). • <em>Kings<\/em> and <em>princes will also bow low<\/em> to express respect and humility before the servant (see also 52:15), whom God will exalt after he has suffered. God is <em>faithful<\/em> to his servant.<\/p>","summary_ro":"49:7 The promised servant would be despised and rejected by the nations (see 52:14–53:5) as well as by his own people (see also 50:6-7; 53:8-9). • Kings and princes will also bow low to express respect and humility before the servant (see also 52:15), whom God will exalt after he has suffered. God is faithful to his servant.","summary_en":"49:7 The promised servant would be despised and rejected by the nations (see 52:14–53:5) as well as by his own people (see also 50:6-7; 53:8-9). • Kings and princes will also bow low to express respect and humility before the servant (see also 52:15), whom God will exalt after he has suffered. God is faithful to his servant.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79375,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:7","title_en":"Study Note: Isaia 49:7","content_ro":"<p><strong>49:7<\/strong> The promised servant would be <em>despised and rejected by the nations<\/em> (see 52:14–53:5) as well as by his own people (see also 50:6-7; 53:8-9). • <em>Kings<\/em> and <em>princes will also bow low<\/em> to express respect and humility before the servant (see also 52:15), whom God will exalt after he has suffered. God is <em>faithful<\/em> to his servant.<\/p>","content_en":"<p><strong>49:7<\/strong> The promised servant would be <em>despised and rejected by the nations<\/em> (see 52:14–53:5) as well as by his own people (see also 50:6-7; 53:8-9). • <em>Kings<\/em> and <em>princes will also bow low<\/em> to express respect and humility before the servant (see also 52:15), whom God will exalt after he has suffered. God is <em>faithful<\/em> to his servant.<\/p>","summary_ro":"49:7 The promised servant would be despised and rejected by the nations (see 52:14–53:5) as well as by his own people (see also 50:6-7; 53:8-9). • Kings and princes will also bow low to express respect and humility before the servant (see also 52:15), whom God will exalt after he has suffered. God is faithful to his servant.","summary_en":"49:7 The promised servant would be despised and rejected by the nations (see 52:14–53:5) as well as by his own people (see also 50:6-7; 53:8-9). • Kings and princes will also bow low to express respect and humility before the servant (see also 52:15), whom God will exalt after he has suffered. God is faithful to his servant.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107001,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:7","title_en":"Study Note: Isaia 49:7","content_ro":"<p><strong>49:7<\/strong> The promised servant would be <em>despised and rejected by the nations<\/em> (see 52:14–53:5) as well as by his own people (see also 50:6-7; 53:8-9). • <em>Kings<\/em> and <em>princes will also bow low<\/em> to express respect and humility before the servant (see also 52:15), whom God will exalt after he has suffered. God is <em>faithful<\/em> to his servant.<\/p>","content_en":"<p><strong>49:7<\/strong> The promised servant would be <em>despised and rejected by the nations<\/em> (see 52:14–53:5) as well as by his own people (see also 50:6-7; 53:8-9). • <em>Kings<\/em> and <em>princes will also bow low<\/em> to express respect and humility before the servant (see also 52:15), whom God will exalt after he has suffered. God is <em>faithful<\/em> to his servant.<\/p>","summary_ro":"49:7 The promised servant would be despised and rejected by the nations (see 52:14–53:5) as well as by his own people (see also 50:6-7; 53:8-9). • Kings and princes will also bow low to express respect and humility before the servant (see also 52:15), whom God will exalt after he has suffered. God is faithful to his servant.","summary_en":"49:7 The promised servant would be despised and rejected by the nations (see 52:14–53:5) as well as by his own people (see also 50:6-7; 53:8-9). • Kings and princes will also bow low to express respect and humility before the servant (see also 52:15), whom God will exalt after he has suffered. God is faithful to his servant.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134627,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:7","title_en":"Study Note: Isaia 49:7","content_ro":"<p><strong>49:7<\/strong> The promised servant would be <em>despised and rejected by the nations<\/em> (see 52:14–53:5) as well as by his own people (see also 50:6-7; 53:8-9). • <em>Kings<\/em> and <em>princes will also bow low<\/em> to express respect and humility before the servant (see also 52:15), whom God will exalt after he has suffered. God is <em>faithful<\/em> to his servant.<\/p>","content_en":"<p><strong>49:7<\/strong> The promised servant would be <em>despised and rejected by the nations<\/em> (see 52:14–53:5) as well as by his own people (see also 50:6-7; 53:8-9). • <em>Kings<\/em> and <em>princes will also bow low<\/em> to express respect and humility before the servant (see also 52:15), whom God will exalt after he has suffered. God is <em>faithful<\/em> to his servant.<\/p>","summary_ro":"49:7 The promised servant would be despised and rejected by the nations (see 52:14–53:5) as well as by his own people (see also 50:6-7; 53:8-9). • Kings and princes will also bow low to express respect and humility before the servant (see also 52:15), whom God will exalt after he has suffered. God is faithful to his servant.","summary_en":"49:7 The promised servant would be despised and rejected by the nations (see 52:14–53:5) as well as by his own people (see also 50:6-7; 53:8-9). • Kings and princes will also bow low to express respect and humility before the servant (see also 52:15), whom God will exalt after he has suffered. God is faithful to his servant.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63889,"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":91515,"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":119141,"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":146767,"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}],"8":[{"id":51750,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:8","title_en":"Study Note: Isaia 49:8","content_ro":"<p><strong>49:8<\/strong> God acts at <em>just the right time<\/em> to accomplish his purposes (Acts 1:7; 2 Cor 6:2). Israel returned to <em>reestablish the land of Israel<\/em> after the Exile. The land was restored and the city rebuilt beginning with Cyrus’s edict (Isa 44:26-28).<\/p>","content_en":"<p><strong>49:8<\/strong> God acts at <em>just the right time<\/em> to accomplish his purposes (Acts 1:7; 2 Cor 6:2). Israel returned to <em>reestablish the land of Israel<\/em> after the Exile. The land was restored and the city rebuilt beginning with Cyrus’s edict (Isa 44:26-28).<\/p>","summary_ro":"49:8 God acts at just the right time to accomplish his purposes (Acts 1:7; 2 Cor 6:2). Israel returned to reestablish the land of Israel after the Exile. The land was restored and the city rebuilt beginning with Cyrus’s edict (Isa 44:26-28).","summary_en":"49:8 God acts at just the right time to accomplish his purposes (Acts 1:7; 2 Cor 6:2). Israel returned to reestablish the land of Israel after the Exile. The land was restored and the city rebuilt beginning with Cyrus’s edict (Isa 44:26-28).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79376,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:8","title_en":"Study Note: Isaia 49:8","content_ro":"<p><strong>49:8<\/strong> God acts at <em>just the right time<\/em> to accomplish his purposes (Acts 1:7; 2 Cor 6:2). Israel returned to <em>reestablish the land of Israel<\/em> after the Exile. The land was restored and the city rebuilt beginning with Cyrus’s edict (Isa 44:26-28).<\/p>","content_en":"<p><strong>49:8<\/strong> God acts at <em>just the right time<\/em> to accomplish his purposes (Acts 1:7; 2 Cor 6:2). Israel returned to <em>reestablish the land of Israel<\/em> after the Exile. The land was restored and the city rebuilt beginning with Cyrus’s edict (Isa 44:26-28).<\/p>","summary_ro":"49:8 God acts at just the right time to accomplish his purposes (Acts 1:7; 2 Cor 6:2). Israel returned to reestablish the land of Israel after the Exile. The land was restored and the city rebuilt beginning with Cyrus’s edict (Isa 44:26-28).","summary_en":"49:8 God acts at just the right time to accomplish his purposes (Acts 1:7; 2 Cor 6:2). Israel returned to reestablish the land of Israel after the Exile. The land was restored and the city rebuilt beginning with Cyrus’s edict (Isa 44:26-28).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107002,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:8","title_en":"Study Note: Isaia 49:8","content_ro":"<p><strong>49:8<\/strong> God acts at <em>just the right time<\/em> to accomplish his purposes (Acts 1:7; 2 Cor 6:2). Israel returned to <em>reestablish the land of Israel<\/em> after the Exile. The land was restored and the city rebuilt beginning with Cyrus’s edict (Isa 44:26-28).<\/p>","content_en":"<p><strong>49:8<\/strong> God acts at <em>just the right time<\/em> to accomplish his purposes (Acts 1:7; 2 Cor 6:2). Israel returned to <em>reestablish the land of Israel<\/em> after the Exile. The land was restored and the city rebuilt beginning with Cyrus’s edict (Isa 44:26-28).<\/p>","summary_ro":"49:8 God acts at just the right time to accomplish his purposes (Acts 1:7; 2 Cor 6:2). Israel returned to reestablish the land of Israel after the Exile. The land was restored and the city rebuilt beginning with Cyrus’s edict (Isa 44:26-28).","summary_en":"49:8 God acts at just the right time to accomplish his purposes (Acts 1:7; 2 Cor 6:2). Israel returned to reestablish the land of Israel after the Exile. The land was restored and the city rebuilt beginning with Cyrus’s edict (Isa 44:26-28).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134628,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:8","title_en":"Study Note: Isaia 49:8","content_ro":"<p><strong>49:8<\/strong> God acts at <em>just the right time<\/em> to accomplish his purposes (Acts 1:7; 2 Cor 6:2). Israel returned to <em>reestablish the land of Israel<\/em> after the Exile. The land was restored and the city rebuilt beginning with Cyrus’s edict (Isa 44:26-28).<\/p>","content_en":"<p><strong>49:8<\/strong> God acts at <em>just the right time<\/em> to accomplish his purposes (Acts 1:7; 2 Cor 6:2). Israel returned to <em>reestablish the land of Israel<\/em> after the Exile. The land was restored and the city rebuilt beginning with Cyrus’s edict (Isa 44:26-28).<\/p>","summary_ro":"49:8 God acts at just the right time to accomplish his purposes (Acts 1:7; 2 Cor 6:2). Israel returned to reestablish the land of Israel after the Exile. The land was restored and the city rebuilt beginning with Cyrus’s edict (Isa 44:26-28).","summary_en":"49:8 God acts at just the right time to accomplish his purposes (Acts 1:7; 2 Cor 6:2). Israel returned to reestablish the land of Israel after the Exile. The land was restored and the city rebuilt beginning with Cyrus’s edict (Isa 44:26-28).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64062,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in Isaiah","title_en":"Salvation in Isaiah","content_ro":"<h3>Salvation in Isaiah<\/h3>\n<p>Isaiah’s name means <em>Yahweh is salvation<\/em>. He calls on people to turn away from their many false saviors to the only true Savior and protector. Salvation involves all aspects of existence (physical, spiritual, etc.). For example, the word <em>salvation<\/em> sometimes occurs in the book of Isaiah together with <em>righteousness<\/em> to signify a harmonious order where injustice, disgrace, and mourning are absent (45:8; 51:8).<\/p>\n<p>Isaiah repeatedly relays the good news that the Lord is coming to restore his people (e.g., 4:2-6; 10:24-34; 40:9-11). Even though punishment and exile were coming because of the people’s wickedness, the Lord would not abandon his people. Rather, he would deliver them: Babylon would fall, and the anguish and humiliation of the Exile would end. Chapters 1–39 anticipate this message, while chapters 40–66 describe it clearly.<\/p>\n<p>Isaiah also points to the salvation that God would bring through Jesus Christ. He prophesies about a “Branch” that would come from the line of David who would have the Spirit and would bring justice and righteousness (11:1-5). He also speaks of God’s servant, who would suffer for the sins of the people (52:13–53:12). Jesus fulfilled these prophecies of Isaiah and brought deliverance from sin and death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 27:1; Isa 49:8; 59:15-21; 61:1-3; Luke 4:18-21; John 3:16-17; 12:47; Rom 10:9-13; 2 Cor 5:18-21; Titus 2:11-13; Heb 9:27-28; 1 Pet 3:18-21; Rev 7:9-10<\/p>","content_en":"<h3>Salvation in Isaiah<\/h3>\n<p>Isaiah’s name means <em>Yahweh is salvation<\/em>. He calls on people to turn away from their many false saviors to the only true Savior and protector. Salvation involves all aspects of existence (physical, spiritual, etc.). For example, the word <em>salvation<\/em> sometimes occurs in the book of Isaiah together with <em>righteousness<\/em> to signify a harmonious order where injustice, disgrace, and mourning are absent (45:8; 51:8).<\/p>\n<p>Isaiah repeatedly relays the good news that the Lord is coming to restore his people (e.g., 4:2-6; 10:24-34; 40:9-11). Even though punishment and exile were coming because of the people’s wickedness, the Lord would not abandon his people. Rather, he would deliver them: Babylon would fall, and the anguish and humiliation of the Exile would end. Chapters 1–39 anticipate this message, while chapters 40–66 describe it clearly.<\/p>\n<p>Isaiah also points to the salvation that God would bring through Jesus Christ. He prophesies about a “Branch” that would come from the line of David who would have the Spirit and would bring justice and righteousness (11:1-5). He also speaks of God’s servant, who would suffer for the sins of the people (52:13–53:12). Jesus fulfilled these prophecies of Isaiah and brought deliverance from sin and death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 27:1; Isa 49:8; 59:15-21; 61:1-3; Luke 4:18-21; John 3:16-17; 12:47; Rom 10:9-13; 2 Cor 5:18-21; Titus 2:11-13; Heb 9:27-28; 1 Pet 3:18-21; Rev 7:9-10<\/p>","summary_ro":"Salvation in Isaiah Isaiah’s name means Yahweh is salvation. He calls on people to turn away from their many false saviors to the only true Savior and protector. Salvation involves all aspects of existence (physical, spiritual, etc.). For example, the word salvation sometimes occurs in the book of Isaiah together with righteousness to signify a harmonious order where injustice, disgrace, and mourning are absent (45:8; 51:8). Isaiah repeatedly relays the good news that the Lord is coming to re...","summary_en":"Salvation in Isaiah Isaiah’s name means Yahweh is salvation. He calls on people to turn away from their many false saviors to the only true Savior and protector. Salvation involves all aspects of existence (physical, spiritual, etc.). For example, the word salvation sometimes occurs in the book of Isaiah together with righteousness to signify a harmonious order where injustice, disgrace, and mourning are absent (45:8; 51:8). Isaiah repeatedly relays the good news that the Lord is coming to re...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91688,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in Isaiah","title_en":"Salvation in Isaiah","content_ro":"<h3>Salvation in Isaiah<\/h3>\n<p>Isaiah’s name means <em>Yahweh is salvation<\/em>. He calls on people to turn away from their many false saviors to the only true Savior and protector. Salvation involves all aspects of existence (physical, spiritual, etc.). For example, the word <em>salvation<\/em> sometimes occurs in the book of Isaiah together with <em>righteousness<\/em> to signify a harmonious order where injustice, disgrace, and mourning are absent (45:8; 51:8).<\/p>\n<p>Isaiah repeatedly relays the good news that the Lord is coming to restore his people (e.g., 4:2-6; 10:24-34; 40:9-11). Even though punishment and exile were coming because of the people’s wickedness, the Lord would not abandon his people. Rather, he would deliver them: Babylon would fall, and the anguish and humiliation of the Exile would end. Chapters 1–39 anticipate this message, while chapters 40–66 describe it clearly.<\/p>\n<p>Isaiah also points to the salvation that God would bring through Jesus Christ. He prophesies about a “Branch” that would come from the line of David who would have the Spirit and would bring justice and righteousness (11:1-5). He also speaks of God’s servant, who would suffer for the sins of the people (52:13–53:12). Jesus fulfilled these prophecies of Isaiah and brought deliverance from sin and death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 27:1; Isa 49:8; 59:15-21; 61:1-3; Luke 4:18-21; John 3:16-17; 12:47; Rom 10:9-13; 2 Cor 5:18-21; Titus 2:11-13; Heb 9:27-28; 1 Pet 3:18-21; Rev 7:9-10<\/p>","content_en":"<h3>Salvation in Isaiah<\/h3>\n<p>Isaiah’s name means <em>Yahweh is salvation<\/em>. He calls on people to turn away from their many false saviors to the only true Savior and protector. Salvation involves all aspects of existence (physical, spiritual, etc.). For example, the word <em>salvation<\/em> sometimes occurs in the book of Isaiah together with <em>righteousness<\/em> to signify a harmonious order where injustice, disgrace, and mourning are absent (45:8; 51:8).<\/p>\n<p>Isaiah repeatedly relays the good news that the Lord is coming to restore his people (e.g., 4:2-6; 10:24-34; 40:9-11). Even though punishment and exile were coming because of the people’s wickedness, the Lord would not abandon his people. Rather, he would deliver them: Babylon would fall, and the anguish and humiliation of the Exile would end. Chapters 1–39 anticipate this message, while chapters 40–66 describe it clearly.<\/p>\n<p>Isaiah also points to the salvation that God would bring through Jesus Christ. He prophesies about a “Branch” that would come from the line of David who would have the Spirit and would bring justice and righteousness (11:1-5). He also speaks of God’s servant, who would suffer for the sins of the people (52:13–53:12). Jesus fulfilled these prophecies of Isaiah and brought deliverance from sin and death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 27:1; Isa 49:8; 59:15-21; 61:1-3; Luke 4:18-21; John 3:16-17; 12:47; Rom 10:9-13; 2 Cor 5:18-21; Titus 2:11-13; Heb 9:27-28; 1 Pet 3:18-21; Rev 7:9-10<\/p>","summary_ro":"Salvation in Isaiah Isaiah’s name means Yahweh is salvation. He calls on people to turn away from their many false saviors to the only true Savior and protector. Salvation involves all aspects of existence (physical, spiritual, etc.). For example, the word salvation sometimes occurs in the book of Isaiah together with righteousness to signify a harmonious order where injustice, disgrace, and mourning are absent (45:8; 51:8). Isaiah repeatedly relays the good news that the Lord is coming to re...","summary_en":"Salvation in Isaiah Isaiah’s name means Yahweh is salvation. He calls on people to turn away from their many false saviors to the only true Savior and protector. Salvation involves all aspects of existence (physical, spiritual, etc.). For example, the word salvation sometimes occurs in the book of Isaiah together with righteousness to signify a harmonious order where injustice, disgrace, and mourning are absent (45:8; 51:8). Isaiah repeatedly relays the good news that the Lord is coming to re...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119314,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in Isaiah","title_en":"Salvation in Isaiah","content_ro":"<h3>Salvation in Isaiah<\/h3>\n<p>Isaiah’s name means <em>Yahweh is salvation<\/em>. He calls on people to turn away from their many false saviors to the only true Savior and protector. Salvation involves all aspects of existence (physical, spiritual, etc.). For example, the word <em>salvation<\/em> sometimes occurs in the book of Isaiah together with <em>righteousness<\/em> to signify a harmonious order where injustice, disgrace, and mourning are absent (45:8; 51:8).<\/p>\n<p>Isaiah repeatedly relays the good news that the Lord is coming to restore his people (e.g., 4:2-6; 10:24-34; 40:9-11). Even though punishment and exile were coming because of the people’s wickedness, the Lord would not abandon his people. Rather, he would deliver them: Babylon would fall, and the anguish and humiliation of the Exile would end. Chapters 1–39 anticipate this message, while chapters 40–66 describe it clearly.<\/p>\n<p>Isaiah also points to the salvation that God would bring through Jesus Christ. He prophesies about a “Branch” that would come from the line of David who would have the Spirit and would bring justice and righteousness (11:1-5). He also speaks of God’s servant, who would suffer for the sins of the people (52:13–53:12). Jesus fulfilled these prophecies of Isaiah and brought deliverance from sin and death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 27:1; Isa 49:8; 59:15-21; 61:1-3; Luke 4:18-21; John 3:16-17; 12:47; Rom 10:9-13; 2 Cor 5:18-21; Titus 2:11-13; Heb 9:27-28; 1 Pet 3:18-21; Rev 7:9-10<\/p>","content_en":"<h3>Salvation in Isaiah<\/h3>\n<p>Isaiah’s name means <em>Yahweh is salvation<\/em>. He calls on people to turn away from their many false saviors to the only true Savior and protector. Salvation involves all aspects of existence (physical, spiritual, etc.). For example, the word <em>salvation<\/em> sometimes occurs in the book of Isaiah together with <em>righteousness<\/em> to signify a harmonious order where injustice, disgrace, and mourning are absent (45:8; 51:8).<\/p>\n<p>Isaiah repeatedly relays the good news that the Lord is coming to restore his people (e.g., 4:2-6; 10:24-34; 40:9-11). Even though punishment and exile were coming because of the people’s wickedness, the Lord would not abandon his people. Rather, he would deliver them: Babylon would fall, and the anguish and humiliation of the Exile would end. Chapters 1–39 anticipate this message, while chapters 40–66 describe it clearly.<\/p>\n<p>Isaiah also points to the salvation that God would bring through Jesus Christ. He prophesies about a “Branch” that would come from the line of David who would have the Spirit and would bring justice and righteousness (11:1-5). He also speaks of God’s servant, who would suffer for the sins of the people (52:13–53:12). Jesus fulfilled these prophecies of Isaiah and brought deliverance from sin and death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 27:1; Isa 49:8; 59:15-21; 61:1-3; Luke 4:18-21; John 3:16-17; 12:47; Rom 10:9-13; 2 Cor 5:18-21; Titus 2:11-13; Heb 9:27-28; 1 Pet 3:18-21; Rev 7:9-10<\/p>","summary_ro":"Salvation in Isaiah Isaiah’s name means Yahweh is salvation. He calls on people to turn away from their many false saviors to the only true Savior and protector. Salvation involves all aspects of existence (physical, spiritual, etc.). For example, the word salvation sometimes occurs in the book of Isaiah together with righteousness to signify a harmonious order where injustice, disgrace, and mourning are absent (45:8; 51:8). Isaiah repeatedly relays the good news that the Lord is coming to re...","summary_en":"Salvation in Isaiah Isaiah’s name means Yahweh is salvation. He calls on people to turn away from their many false saviors to the only true Savior and protector. Salvation involves all aspects of existence (physical, spiritual, etc.). For example, the word salvation sometimes occurs in the book of Isaiah together with righteousness to signify a harmonious order where injustice, disgrace, and mourning are absent (45:8; 51:8). Isaiah repeatedly relays the good news that the Lord is coming to re...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146940,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in Isaiah","title_en":"Salvation in Isaiah","content_ro":"<h3>Salvation in Isaiah<\/h3>\n<p>Isaiah’s name means <em>Yahweh is salvation<\/em>. He calls on people to turn away from their many false saviors to the only true Savior and protector. Salvation involves all aspects of existence (physical, spiritual, etc.). For example, the word <em>salvation<\/em> sometimes occurs in the book of Isaiah together with <em>righteousness<\/em> to signify a harmonious order where injustice, disgrace, and mourning are absent (45:8; 51:8).<\/p>\n<p>Isaiah repeatedly relays the good news that the Lord is coming to restore his people (e.g., 4:2-6; 10:24-34; 40:9-11). Even though punishment and exile were coming because of the people’s wickedness, the Lord would not abandon his people. Rather, he would deliver them: Babylon would fall, and the anguish and humiliation of the Exile would end. Chapters 1–39 anticipate this message, while chapters 40–66 describe it clearly.<\/p>\n<p>Isaiah also points to the salvation that God would bring through Jesus Christ. He prophesies about a “Branch” that would come from the line of David who would have the Spirit and would bring justice and righteousness (11:1-5). He also speaks of God’s servant, who would suffer for the sins of the people (52:13–53:12). Jesus fulfilled these prophecies of Isaiah and brought deliverance from sin and death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 27:1; Isa 49:8; 59:15-21; 61:1-3; Luke 4:18-21; John 3:16-17; 12:47; Rom 10:9-13; 2 Cor 5:18-21; Titus 2:11-13; Heb 9:27-28; 1 Pet 3:18-21; Rev 7:9-10<\/p>","content_en":"<h3>Salvation in Isaiah<\/h3>\n<p>Isaiah’s name means <em>Yahweh is salvation<\/em>. He calls on people to turn away from their many false saviors to the only true Savior and protector. Salvation involves all aspects of existence (physical, spiritual, etc.). For example, the word <em>salvation<\/em> sometimes occurs in the book of Isaiah together with <em>righteousness<\/em> to signify a harmonious order where injustice, disgrace, and mourning are absent (45:8; 51:8).<\/p>\n<p>Isaiah repeatedly relays the good news that the Lord is coming to restore his people (e.g., 4:2-6; 10:24-34; 40:9-11). Even though punishment and exile were coming because of the people’s wickedness, the Lord would not abandon his people. Rather, he would deliver them: Babylon would fall, and the anguish and humiliation of the Exile would end. Chapters 1–39 anticipate this message, while chapters 40–66 describe it clearly.<\/p>\n<p>Isaiah also points to the salvation that God would bring through Jesus Christ. He prophesies about a “Branch” that would come from the line of David who would have the Spirit and would bring justice and righteousness (11:1-5). He also speaks of God’s servant, who would suffer for the sins of the people (52:13–53:12). Jesus fulfilled these prophecies of Isaiah and brought deliverance from sin and death.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 27:1; Isa 49:8; 59:15-21; 61:1-3; Luke 4:18-21; John 3:16-17; 12:47; Rom 10:9-13; 2 Cor 5:18-21; Titus 2:11-13; Heb 9:27-28; 1 Pet 3:18-21; Rev 7:9-10<\/p>","summary_ro":"Salvation in Isaiah Isaiah’s name means Yahweh is salvation. He calls on people to turn away from their many false saviors to the only true Savior and protector. Salvation involves all aspects of existence (physical, spiritual, etc.). For example, the word salvation sometimes occurs in the book of Isaiah together with righteousness to signify a harmonious order where injustice, disgrace, and mourning are absent (45:8; 51:8). Isaiah repeatedly relays the good news that the Lord is coming to re...","summary_en":"Salvation in Isaiah Isaiah’s name means Yahweh is salvation. He calls on people to turn away from their many false saviors to the only true Savior and protector. Salvation involves all aspects of existence (physical, spiritual, etc.). For example, the word salvation sometimes occurs in the book of Isaiah together with righteousness to signify a harmonious order where injustice, disgrace, and mourning are absent (45:8; 51:8). Isaiah repeatedly relays the good news that the Lord is coming to re...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":64039,"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":91665,"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":119291,"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":146917,"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}],"10":[{"id":25194,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mercy","title_en":"Mercy","content_ro":"<h3>MERCY<\/h3>\n<p>A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4).<\/p>\n<p>The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meaning involved, such as “kindness,” “lovingkindness,” “goodness,” “grace,” “favor,” “pity,” “compassion,” and “steadfast love.” Prominent in the concept of mercy is the compassionate disposition to forgive offenders or adversaries and to help or spare them in their sorry plight.<\/p>\n<p class=\"h2\" id=\"TheologicalSignificance\">Theological Significance<\/p>\n<p>At the heart of the concept of mercy is the love of God, which is freely manifested in his gracious saving acts on behalf of those to whom he has pledged himself in covenant relationship. In the OT it was his chosen people Israel whom he elected to be his own and to whom he showed mercy (Ex 33:19; Is 54:10; 63:9). God persistently puts up with his disobedient and wayward people and continuously seeks them out to draw them back to himself. The psalmist describes God as a father who pities his children who revere and trust him (Ps 103:13). Hosea pictures God as a loving father who looks down from heaven with a yearning heart of compassion upon his rebellious and wayward people (Hos 11; cf. Jer 31:20). He also regards Israel as an unfaithful and adulterous wife whom God loves as a faithful husband in spite of her apostate and sinful condition (Hos 1–3; cf. Is 54:4-8). Isaiah depicts God as a mother who has compassion on the son of her womb (Is 49:15). These pictures reveal God’s mercy in rich and different ways. Other dimensions include forgiveness and restoration to favor (2 Kgs 13:23; Is 54:8; Jl 2:18-32; Mi 7:18-20), and deliverance from distress and perils (Neh 9:19-21; Pss 40:11-17; 69:16-36; 79:8-9; Is 49:10).<\/p>\n<p>Because of what Israel as a covenant nation had learned about the steadfast love and faithfulness of God, devout Jews instinctively lifted their voices in petition for divine mercy and forgiveness in times of need, eloquently expressed in the penitential psalms (Pss 6; 32; 38; 51; 102; 130; 143), as well as other OT passages (Ex 34:6; Neh 9:17; Pss 57; 79; 86; 123; Is 33:1-6; Dn 9:3-19; Jl 2:13). It is the remembrance of God’s mercy that gives the repentant person the hope and assurance of divine favor and of reconciliation with the offended Lord.<\/p>\n<p>In the NT a very descriptive Greek word is used for Jesus’ mercy toward the needy (Mt 9:36; 14:14; 20:34). It expresses his pity and compassion by means of an intense verb literally translated “to be moved in one’s bowels.” The Hebrews regarded the bowels as the center of the affections, especially that of the most tender kindness. Jesus was described as being deeply moved in his inner feeling of benevolence toward the needy and spontaneously acting to relieve their suffering—to heal (Mt 20:34; Mk 1:41), to raise the dead (Lk 7:13), and to feed the hungry (Mt 15:32).<\/p>\n<p>The OT concept of God’s mercy expressed in his faithfulness to the covenant people is found also in the NT (Lk 1:50, 54, 72, 78; Eph 2:4; 1 Tm 1:2; 1 Pt 1:3; 2:10). The most characteristic use of mercy in the NT is that of God’s provision of salvation for mankind in Jesus Christ (Rom 11:30-32; Eph 2:4). God is “the Father of mercies” (2 Cor 1:3), which he bestows on those who believe in his Son. It is because he is “so rich in mercy” that he saved those who are spiritually dead and doomed by their sins (Eph 2:4-6). It is out of God’s mercy that one is forgiven and granted eternal life (1 Tm 1:13-16).<\/p>\n<p class=\"h2\" id=\"PeoplesResponsibilitytoShowMercytoOthers\">People’s Responsibility to Show Mercy to Others<\/p>\n<p>Because God has freely extended his mercy irrespective of worthiness or faithfulness, people are to respond by showing mercy to others, even though they do not deserve it or seek it. Indeed, people are commanded to be merciful, especially to the poor, the needy, widows, and orphans (Prv 14:31; 19:17; Mi 6:8; Zec 7:9-10; Col 3:12). God regards mercy more than the ritual sacrifice (Mt 9:13). God’s mercy in Christ actually puts people under obligation to act toward others as God himself has acted toward them. The Lord made mercy a foundation for his teaching (Mt 5:7; 9:13; 12:7; 23:23; Lk 6:36; 10:37; Jas 3:17). His coming was anticipated and announced in the context of the mercy that would characterize his mission (Lk 1:50, 54, 72, 78).<\/p>\n<p>Members of the Christian church are to show compassion and practical concern for each other. They are to give aid and relief, love and comfort to one another, as Christ freely gave to them in their need. The apostle James teaches the essential nature of such good works as being of the very essence of genuine faith (Jas 2:14-26). It was the mercy that the good Samaritan had toward the man who was beaten and robbed that was singled out by the Lord for special commendation (Lk 10:36-37). To be full of mercy is a distinguishing virtue of the citizens of the kingdom of heaven (Mt 5:7).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Love.<\/p>","content_en":"<h3>MERCY<\/h3>\n<p>A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4).<\/p>\n<p>The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meaning involved, such as “kindness,” “lovingkindness,” “goodness,” “grace,” “favor,” “pity,” “compassion,” and “steadfast love.” Prominent in the concept of mercy is the compassionate disposition to forgive offenders or adversaries and to help or spare them in their sorry plight.<\/p>\n<p class=\"h2\" id=\"TheologicalSignificance\">Theological Significance<\/p>\n<p>At the heart of the concept of mercy is the love of God, which is freely manifested in his gracious saving acts on behalf of those to whom he has pledged himself in covenant relationship. In the OT it was his chosen people Israel whom he elected to be his own and to whom he showed mercy (Ex 33:19; Is 54:10; 63:9). God persistently puts up with his disobedient and wayward people and continuously seeks them out to draw them back to himself. The psalmist describes God as a father who pities his children who revere and trust him (Ps 103:13). Hosea pictures God as a loving father who looks down from heaven with a yearning heart of compassion upon his rebellious and wayward people (Hos 11; cf. Jer 31:20). He also regards Israel as an unfaithful and adulterous wife whom God loves as a faithful husband in spite of her apostate and sinful condition (Hos 1–3; cf. Is 54:4-8). Isaiah depicts God as a mother who has compassion on the son of her womb (Is 49:15). These pictures reveal God’s mercy in rich and different ways. Other dimensions include forgiveness and restoration to favor (2 Kgs 13:23; Is 54:8; Jl 2:18-32; Mi 7:18-20), and deliverance from distress and perils (Neh 9:19-21; Pss 40:11-17; 69:16-36; 79:8-9; Is 49:10).<\/p>\n<p>Because of what Israel as a covenant nation had learned about the steadfast love and faithfulness of God, devout Jews instinctively lifted their voices in petition for divine mercy and forgiveness in times of need, eloquently expressed in the penitential psalms (Pss 6; 32; 38; 51; 102; 130; 143), as well as other OT passages (Ex 34:6; Neh 9:17; Pss 57; 79; 86; 123; Is 33:1-6; Dn 9:3-19; Jl 2:13). It is the remembrance of God’s mercy that gives the repentant person the hope and assurance of divine favor and of reconciliation with the offended Lord.<\/p>\n<p>In the NT a very descriptive Greek word is used for Jesus’ mercy toward the needy (Mt 9:36; 14:14; 20:34). It expresses his pity and compassion by means of an intense verb literally translated “to be moved in one’s bowels.” The Hebrews regarded the bowels as the center of the affections, especially that of the most tender kindness. Jesus was described as being deeply moved in his inner feeling of benevolence toward the needy and spontaneously acting to relieve their suffering—to heal (Mt 20:34; Mk 1:41), to raise the dead (Lk 7:13), and to feed the hungry (Mt 15:32).<\/p>\n<p>The OT concept of God’s mercy expressed in his faithfulness to the covenant people is found also in the NT (Lk 1:50, 54, 72, 78; Eph 2:4; 1 Tm 1:2; 1 Pt 1:3; 2:10). The most characteristic use of mercy in the NT is that of God’s provision of salvation for mankind in Jesus Christ (Rom 11:30-32; Eph 2:4). God is “the Father of mercies” (2 Cor 1:3), which he bestows on those who believe in his Son. It is because he is “so rich in mercy” that he saved those who are spiritually dead and doomed by their sins (Eph 2:4-6). It is out of God’s mercy that one is forgiven and granted eternal life (1 Tm 1:13-16).<\/p>\n<p class=\"h2\" id=\"PeoplesResponsibilitytoShowMercytoOthers\">People’s Responsibility to Show Mercy to Others<\/p>\n<p>Because God has freely extended his mercy irrespective of worthiness or faithfulness, people are to respond by showing mercy to others, even though they do not deserve it or seek it. Indeed, people are commanded to be merciful, especially to the poor, the needy, widows, and orphans (Prv 14:31; 19:17; Mi 6:8; Zec 7:9-10; Col 3:12). God regards mercy more than the ritual sacrifice (Mt 9:13). God’s mercy in Christ actually puts people under obligation to act toward others as God himself has acted toward them. The Lord made mercy a foundation for his teaching (Mt 5:7; 9:13; 12:7; 23:23; Lk 6:36; 10:37; Jas 3:17). His coming was anticipated and announced in the context of the mercy that would characterize his mission (Lk 1:50, 54, 72, 78).<\/p>\n<p>Members of the Christian church are to show compassion and practical concern for each other. They are to give aid and relief, love and comfort to one another, as Christ freely gave to them in their need. The apostle James teaches the essential nature of such good works as being of the very essence of genuine faith (Jas 2:14-26). It was the mercy that the good Samaritan had toward the man who was beaten and robbed that was singled out by the Lord for special commendation (Lk 10:36-37). To be full of mercy is a distinguishing virtue of the citizens of the kingdom of heaven (Mt 5:7).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Love.<\/p>","summary_ro":"MERCY A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4). The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meani...","summary_en":"MERCY A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4). The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meani...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51751,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:10","title_en":"Study Note: Isaia 49:10","content_ro":"<p><strong>49:10-11<\/strong> Like a shepherd, the Lord in his <em>mercy will lead<\/em> the returning exiles <em>beside cool waters<\/em><em>;<\/em> he promised to comfort them and tend to their needs (see also 40:11; Ps 23:1). • <em>level paths . . . highways:<\/em> The Lord would open up the way of salvation.<\/p>","content_en":"<p><strong>49:10-11<\/strong> Like a shepherd, the Lord in his <em>mercy will lead<\/em> the returning exiles <em>beside cool waters<\/em><em>;<\/em> he promised to comfort them and tend to their needs (see also 40:11; Ps 23:1). • <em>level paths . . . highways:<\/em> The Lord would open up the way of salvation.<\/p>","summary_ro":"49:10-11 Like a shepherd, the Lord in his mercy will lead the returning exiles beside cool waters; he promised to comfort them and tend to their needs (see also 40:11; Ps 23:1). • level paths . . . highways: The Lord would open up the way of salvation.","summary_en":"49:10-11 Like a shepherd, the Lord in his mercy will lead the returning exiles beside cool waters; he promised to comfort them and tend to their needs (see also 40:11; Ps 23:1). • level paths . . . highways: The Lord would open up the way of salvation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79377,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:10","title_en":"Study Note: Isaia 49:10","content_ro":"<p><strong>49:10-11<\/strong> Like a shepherd, the Lord in his <em>mercy will lead<\/em> the returning exiles <em>beside cool waters<\/em><em>;<\/em> he promised to comfort them and tend to their needs (see also 40:11; Ps 23:1). • <em>level paths . . . highways:<\/em> The Lord would open up the way of salvation.<\/p>","content_en":"<p><strong>49:10-11<\/strong> Like a shepherd, the Lord in his <em>mercy will lead<\/em> the returning exiles <em>beside cool waters<\/em><em>;<\/em> he promised to comfort them and tend to their needs (see also 40:11; Ps 23:1). • <em>level paths . . . highways:<\/em> The Lord would open up the way of salvation.<\/p>","summary_ro":"49:10-11 Like a shepherd, the Lord in his mercy will lead the returning exiles beside cool waters; he promised to comfort them and tend to their needs (see also 40:11; Ps 23:1). • level paths . . . highways: The Lord would open up the way of salvation.","summary_en":"49:10-11 Like a shepherd, the Lord in his mercy will lead the returning exiles beside cool waters; he promised to comfort them and tend to their needs (see also 40:11; Ps 23:1). • level paths . . . highways: The Lord would open up the way of salvation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107003,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:10","title_en":"Study Note: Isaia 49:10","content_ro":"<p><strong>49:10-11<\/strong> Like a shepherd, the Lord in his <em>mercy will lead<\/em> the returning exiles <em>beside cool waters<\/em><em>;<\/em> he promised to comfort them and tend to their needs (see also 40:11; Ps 23:1). • <em>level paths . . . highways:<\/em> The Lord would open up the way of salvation.<\/p>","content_en":"<p><strong>49:10-11<\/strong> Like a shepherd, the Lord in his <em>mercy will lead<\/em> the returning exiles <em>beside cool waters<\/em><em>;<\/em> he promised to comfort them and tend to their needs (see also 40:11; Ps 23:1). • <em>level paths . . . highways:<\/em> The Lord would open up the way of salvation.<\/p>","summary_ro":"49:10-11 Like a shepherd, the Lord in his mercy will lead the returning exiles beside cool waters; he promised to comfort them and tend to their needs (see also 40:11; Ps 23:1). • level paths . . . highways: The Lord would open up the way of salvation.","summary_en":"49:10-11 Like a shepherd, the Lord in his mercy will lead the returning exiles beside cool waters; he promised to comfort them and tend to their needs (see also 40:11; Ps 23:1). • level paths . . . highways: The Lord would open up the way of salvation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134629,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:10","title_en":"Study Note: Isaia 49:10","content_ro":"<p><strong>49:10-11<\/strong> Like a shepherd, the Lord in his <em>mercy will lead<\/em> the returning exiles <em>beside cool waters<\/em><em>;<\/em> he promised to comfort them and tend to their needs (see also 40:11; Ps 23:1). • <em>level paths . . . highways:<\/em> The Lord would open up the way of salvation.<\/p>","content_en":"<p><strong>49:10-11<\/strong> Like a shepherd, the Lord in his <em>mercy will lead<\/em> the returning exiles <em>beside cool waters<\/em><em>;<\/em> he promised to comfort them and tend to their needs (see also 40:11; Ps 23:1). • <em>level paths . . . highways:<\/em> The Lord would open up the way of salvation.<\/p>","summary_ro":"49:10-11 Like a shepherd, the Lord in his mercy will lead the returning exiles beside cool waters; he promised to comfort them and tend to their needs (see also 40:11; Ps 23:1). • level paths . . . highways: The Lord would open up the way of salvation.","summary_en":"49:10-11 Like a shepherd, the Lord in his mercy will lead the returning exiles beside cool waters; he promised to comfort them and tend to their needs (see also 40:11; Ps 23:1). • level paths . . . highways: The Lord would open up the way of salvation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64033,"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":65033,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Compassionate Healer","title_en":"Compassionate Healer","content_ro":"<h3>Compassionate Healer<\/h3>\n<p>Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had compassion” refers only to Jesus directly, but is also used in parables where it can refer to God the Father or to Jesus (Matt 18:27; Luke 10:33; 15:20).<\/p>\n<p>In the Old Testament, the term compassion is used for God’s covenant love for Israel. God withdrew this compassion to judge Israel’s obstinate unfaithfulness (Isa 27:11; 63:15; Jer 13:14). God restored his compassion when Israel repented (Deut 13:18; 30:2-3; Prov 28:13; Isa 55:7). The Old Testament often describes the messianic age as a time of God’s compassion (Isa 14:1; 49:10, 13; 54:8, 10; 60:10; Jer 12:15; 33:26; Ezek 39:25; Mic 7:19; Hab 3:2; Zech 10:6). The resurgence of this notion in the Gospels reflects this, as the messianic age has dawned and God’s covenant love is once again active in Israel.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:18; 30:3; 1 Kgs 8:50-51; Prov 28:13; Isa 14:1; 49:10, 13; 54:7-10; 55:7; 60:10; Jer 12:14-15; 33:26; Ezek 39:25; Mic 7:18-20; Hab 3:2; Zech 1:16; 10:6; Matt 9:35-36; 14:14; 15:32; 18:23-30; 20:29-34; Luke 10:33-37; 15:20-32<\/p>","content_en":"<h3>Compassionate Healer<\/h3>\n<p>Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had compassion” refers only to Jesus directly, but is also used in parables where it can refer to God the Father or to Jesus (Matt 18:27; Luke 10:33; 15:20).<\/p>\n<p>In the Old Testament, the term compassion is used for God’s covenant love for Israel. God withdrew this compassion to judge Israel’s obstinate unfaithfulness (Isa 27:11; 63:15; Jer 13:14). God restored his compassion when Israel repented (Deut 13:18; 30:2-3; Prov 28:13; Isa 55:7). The Old Testament often describes the messianic age as a time of God’s compassion (Isa 14:1; 49:10, 13; 54:8, 10; 60:10; Jer 12:15; 33:26; Ezek 39:25; Mic 7:19; Hab 3:2; Zech 10:6). The resurgence of this notion in the Gospels reflects this, as the messianic age has dawned and God’s covenant love is once again active in Israel.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:18; 30:3; 1 Kgs 8:50-51; Prov 28:13; Isa 14:1; 49:10, 13; 54:7-10; 55:7; 60:10; Jer 12:14-15; 33:26; Ezek 39:25; Mic 7:18-20; Hab 3:2; Zech 1:16; 10:6; Matt 9:35-36; 14:14; 15:32; 18:23-30; 20:29-34; Luke 10:33-37; 15:20-32<\/p>","summary_ro":"Compassionate Healer Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had comp...","summary_en":"Compassionate Healer Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had comp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91659,"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":92659,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Compassionate Healer","title_en":"Compassionate Healer","content_ro":"<h3>Compassionate Healer<\/h3>\n<p>Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had compassion” refers only to Jesus directly, but is also used in parables where it can refer to God the Father or to Jesus (Matt 18:27; Luke 10:33; 15:20).<\/p>\n<p>In the Old Testament, the term compassion is used for God’s covenant love for Israel. God withdrew this compassion to judge Israel’s obstinate unfaithfulness (Isa 27:11; 63:15; Jer 13:14). God restored his compassion when Israel repented (Deut 13:18; 30:2-3; Prov 28:13; Isa 55:7). The Old Testament often describes the messianic age as a time of God’s compassion (Isa 14:1; 49:10, 13; 54:8, 10; 60:10; Jer 12:15; 33:26; Ezek 39:25; Mic 7:19; Hab 3:2; Zech 10:6). The resurgence of this notion in the Gospels reflects this, as the messianic age has dawned and God’s covenant love is once again active in Israel.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:18; 30:3; 1 Kgs 8:50-51; Prov 28:13; Isa 14:1; 49:10, 13; 54:7-10; 55:7; 60:10; Jer 12:14-15; 33:26; Ezek 39:25; Mic 7:18-20; Hab 3:2; Zech 1:16; 10:6; Matt 9:35-36; 14:14; 15:32; 18:23-30; 20:29-34; Luke 10:33-37; 15:20-32<\/p>","content_en":"<h3>Compassionate Healer<\/h3>\n<p>Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had compassion” refers only to Jesus directly, but is also used in parables where it can refer to God the Father or to Jesus (Matt 18:27; Luke 10:33; 15:20).<\/p>\n<p>In the Old Testament, the term compassion is used for God’s covenant love for Israel. God withdrew this compassion to judge Israel’s obstinate unfaithfulness (Isa 27:11; 63:15; Jer 13:14). God restored his compassion when Israel repented (Deut 13:18; 30:2-3; Prov 28:13; Isa 55:7). The Old Testament often describes the messianic age as a time of God’s compassion (Isa 14:1; 49:10, 13; 54:8, 10; 60:10; Jer 12:15; 33:26; Ezek 39:25; Mic 7:19; Hab 3:2; Zech 10:6). The resurgence of this notion in the Gospels reflects this, as the messianic age has dawned and God’s covenant love is once again active in Israel.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:18; 30:3; 1 Kgs 8:50-51; Prov 28:13; Isa 14:1; 49:10, 13; 54:7-10; 55:7; 60:10; Jer 12:14-15; 33:26; Ezek 39:25; Mic 7:18-20; Hab 3:2; Zech 1:16; 10:6; Matt 9:35-36; 14:14; 15:32; 18:23-30; 20:29-34; Luke 10:33-37; 15:20-32<\/p>","summary_ro":"Compassionate Healer Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had comp...","summary_en":"Compassionate Healer Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had comp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119285,"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":120285,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Compassionate Healer","title_en":"Compassionate Healer","content_ro":"<h3>Compassionate Healer<\/h3>\n<p>Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had compassion” refers only to Jesus directly, but is also used in parables where it can refer to God the Father or to Jesus (Matt 18:27; Luke 10:33; 15:20).<\/p>\n<p>In the Old Testament, the term compassion is used for God’s covenant love for Israel. God withdrew this compassion to judge Israel’s obstinate unfaithfulness (Isa 27:11; 63:15; Jer 13:14). God restored his compassion when Israel repented (Deut 13:18; 30:2-3; Prov 28:13; Isa 55:7). The Old Testament often describes the messianic age as a time of God’s compassion (Isa 14:1; 49:10, 13; 54:8, 10; 60:10; Jer 12:15; 33:26; Ezek 39:25; Mic 7:19; Hab 3:2; Zech 10:6). The resurgence of this notion in the Gospels reflects this, as the messianic age has dawned and God’s covenant love is once again active in Israel.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:18; 30:3; 1 Kgs 8:50-51; Prov 28:13; Isa 14:1; 49:10, 13; 54:7-10; 55:7; 60:10; Jer 12:14-15; 33:26; Ezek 39:25; Mic 7:18-20; Hab 3:2; Zech 1:16; 10:6; Matt 9:35-36; 14:14; 15:32; 18:23-30; 20:29-34; Luke 10:33-37; 15:20-32<\/p>","content_en":"<h3>Compassionate Healer<\/h3>\n<p>Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had compassion” refers only to Jesus directly, but is also used in parables where it can refer to God the Father or to Jesus (Matt 18:27; Luke 10:33; 15:20).<\/p>\n<p>In the Old Testament, the term compassion is used for God’s covenant love for Israel. God withdrew this compassion to judge Israel’s obstinate unfaithfulness (Isa 27:11; 63:15; Jer 13:14). God restored his compassion when Israel repented (Deut 13:18; 30:2-3; Prov 28:13; Isa 55:7). The Old Testament often describes the messianic age as a time of God’s compassion (Isa 14:1; 49:10, 13; 54:8, 10; 60:10; Jer 12:15; 33:26; Ezek 39:25; Mic 7:19; Hab 3:2; Zech 10:6). The resurgence of this notion in the Gospels reflects this, as the messianic age has dawned and God’s covenant love is once again active in Israel.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:18; 30:3; 1 Kgs 8:50-51; Prov 28:13; Isa 14:1; 49:10, 13; 54:7-10; 55:7; 60:10; Jer 12:14-15; 33:26; Ezek 39:25; Mic 7:18-20; Hab 3:2; Zech 1:16; 10:6; Matt 9:35-36; 14:14; 15:32; 18:23-30; 20:29-34; Luke 10:33-37; 15:20-32<\/p>","summary_ro":"Compassionate Healer Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had comp...","summary_en":"Compassionate Healer Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had comp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146911,"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":147911,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Compassionate Healer","title_en":"Compassionate Healer","content_ro":"<h3>Compassionate Healer<\/h3>\n<p>Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had compassion” refers only to Jesus directly, but is also used in parables where it can refer to God the Father or to Jesus (Matt 18:27; Luke 10:33; 15:20).<\/p>\n<p>In the Old Testament, the term compassion is used for God’s covenant love for Israel. God withdrew this compassion to judge Israel’s obstinate unfaithfulness (Isa 27:11; 63:15; Jer 13:14). God restored his compassion when Israel repented (Deut 13:18; 30:2-3; Prov 28:13; Isa 55:7). The Old Testament often describes the messianic age as a time of God’s compassion (Isa 14:1; 49:10, 13; 54:8, 10; 60:10; Jer 12:15; 33:26; Ezek 39:25; Mic 7:19; Hab 3:2; Zech 10:6). The resurgence of this notion in the Gospels reflects this, as the messianic age has dawned and God’s covenant love is once again active in Israel.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:18; 30:3; 1 Kgs 8:50-51; Prov 28:13; Isa 14:1; 49:10, 13; 54:7-10; 55:7; 60:10; Jer 12:14-15; 33:26; Ezek 39:25; Mic 7:18-20; Hab 3:2; Zech 1:16; 10:6; Matt 9:35-36; 14:14; 15:32; 18:23-30; 20:29-34; Luke 10:33-37; 15:20-32<\/p>","content_en":"<h3>Compassionate Healer<\/h3>\n<p>Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had compassion” refers only to Jesus directly, but is also used in parables where it can refer to God the Father or to Jesus (Matt 18:27; Luke 10:33; 15:20).<\/p>\n<p>In the Old Testament, the term compassion is used for God’s covenant love for Israel. God withdrew this compassion to judge Israel’s obstinate unfaithfulness (Isa 27:11; 63:15; Jer 13:14). God restored his compassion when Israel repented (Deut 13:18; 30:2-3; Prov 28:13; Isa 55:7). The Old Testament often describes the messianic age as a time of God’s compassion (Isa 14:1; 49:10, 13; 54:8, 10; 60:10; Jer 12:15; 33:26; Ezek 39:25; Mic 7:19; Hab 3:2; Zech 10:6). The resurgence of this notion in the Gospels reflects this, as the messianic age has dawned and God’s covenant love is once again active in Israel.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:18; 30:3; 1 Kgs 8:50-51; Prov 28:13; Isa 14:1; 49:10, 13; 54:7-10; 55:7; 60:10; Jer 12:14-15; 33:26; Ezek 39:25; Mic 7:18-20; Hab 3:2; Zech 1:16; 10:6; Matt 9:35-36; 14:14; 15:32; 18:23-30; 20:29-34; Luke 10:33-37; 15:20-32<\/p>","summary_ro":"Compassionate Healer Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had comp...","summary_en":"Compassionate Healer Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had comp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":64030,"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":91656,"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":119282,"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":146908,"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}],"12":[{"id":51752,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:12","title_en":"Study Note: Isaia 49:12","content_ro":"<p><strong>49:12<\/strong> The remnant would come from the <em>north<\/em> (i.e., from Babylon and Persia), from the <em>west<\/em> by sea, and <em>from as far south as Egypt<\/em>.<\/p>","content_en":"<p><strong>49:12<\/strong> The remnant would come from the <em>north<\/em> (i.e., from Babylon and Persia), from the <em>west<\/em> by sea, and <em>from as far south as Egypt<\/em>.<\/p>","summary_ro":"49:12 The remnant would come from the north (i.e., from Babylon and Persia), from the west by sea, and from as far south as Egypt.","summary_en":"49:12 The remnant would come from the north (i.e., from Babylon and Persia), from the west by sea, and from as far south as Egypt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79378,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:12","title_en":"Study Note: Isaia 49:12","content_ro":"<p><strong>49:12<\/strong> The remnant would come from the <em>north<\/em> (i.e., from Babylon and Persia), from the <em>west<\/em> by sea, and <em>from as far south as Egypt<\/em>.<\/p>","content_en":"<p><strong>49:12<\/strong> The remnant would come from the <em>north<\/em> (i.e., from Babylon and Persia), from the <em>west<\/em> by sea, and <em>from as far south as Egypt<\/em>.<\/p>","summary_ro":"49:12 The remnant would come from the north (i.e., from Babylon and Persia), from the west by sea, and from as far south as Egypt.","summary_en":"49:12 The remnant would come from the north (i.e., from Babylon and Persia), from the west by sea, and from as far south as Egypt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107004,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:12","title_en":"Study Note: Isaia 49:12","content_ro":"<p><strong>49:12<\/strong> The remnant would come from the <em>north<\/em> (i.e., from Babylon and Persia), from the <em>west<\/em> by sea, and <em>from as far south as Egypt<\/em>.<\/p>","content_en":"<p><strong>49:12<\/strong> The remnant would come from the <em>north<\/em> (i.e., from Babylon and Persia), from the <em>west<\/em> by sea, and <em>from as far south as Egypt<\/em>.<\/p>","summary_ro":"49:12 The remnant would come from the north (i.e., from Babylon and Persia), from the west by sea, and from as far south as Egypt.","summary_en":"49:12 The remnant would come from the north (i.e., from Babylon and Persia), from the west by sea, and from as far south as Egypt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134630,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:12","title_en":"Study Note: Isaia 49:12","content_ro":"<p><strong>49:12<\/strong> The remnant would come from the <em>north<\/em> (i.e., from Babylon and Persia), from the <em>west<\/em> by sea, and <em>from as far south as Egypt<\/em>.<\/p>","content_en":"<p><strong>49:12<\/strong> The remnant would come from the <em>north<\/em> (i.e., from Babylon and Persia), from the <em>west<\/em> by sea, and <em>from as far south as Egypt<\/em>.<\/p>","summary_ro":"49:12 The remnant would come from the north (i.e., from Babylon and Persia), from the west by sea, and from as far south as Egypt.","summary_en":"49:12 The remnant would come from the north (i.e., from Babylon and Persia), from the west by sea, and from as far south as Egypt.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":7340,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Compassion","title_en":"Compassion","content_ro":"<h3>COMPASSION<\/h3>\n<p>Quality of showing kindness or favor, of being gracious, or of having pity or mercy. In the Bible, God is described as being like a compassionate father to those who revere him (Ps 103:13). Jesus Christ exemplified God’s compassion in his preaching and healing (Mt 9:36; 14:14), in his concern for the lostness of humanity (Lk 19:41), and finally in his sacrifice on the cross (Rom 5:8). The church is to demonstrate compassion as one facet of the love Jesus commanded (Mt 5:4-7; Jn 13:34; Jas 2:8-18; 1 Jn 3:18). In scriptural usage compassion is always both a feeling and the appropriate action based on that feeling.<\/p>\n<p>In the OT, compassion describes one aspect of God’s covenantal relationship with his people. One of the Hebrew words translated “compassion” is derived from a root word meaning “womb,” thus comparing God’s love with maternal love. God’s compassion, however, went beyond simply feeling the emotion; it was always demonstrated by definite acts that testified to his covenant with Israel. In spite of Israel’s rebellions, God still had compassion on his people (2 Kgs 13:23; 2 Chr 36:15; Ps 78:38), as well as on all his creation (Ps 145:9). When Israel was chastised, the nation often feared that God had permanently withdrawn his favor (Ps 77:9; Is 27:11; 63:15; Jer 13:14; 21:7; Hos 13:14). Yet God’s compassion would revive, and he would restore his people (Dt 30:3; Ps 135:14; Is 14:1; 49:13; 54:7-8; Jer 12:15; 30:18; Mi 7:19).<\/p>\n<p>In the NT, Jesus Christ, the Son of God, exactly reflected the Father’s compassion in his dealings with a fallen humanity. Jesus healed diseases and infirmities, cast out spirits, empowered others, and sent them out to do likewise. He fed hungry people and, in response to a mother’s grief, raised her only son from the dead. Following Jesus’ example, Christians are to show compassion in dealing with others. Jesus set forth the example in the parables of the Good Samaritan, who had compassion on a wounded traveler (Lk 10:33), and the Prodigal Son, whose father had compassion on him when he returned home (15:20).<\/p>\n<p>The apostle Paul listed a number of qualities that the Colossian church “as God’s chosen ones” was to incorporate; the first was compassion (Col 3:12). It was to be an integral part of the concept of Christian community. The Greek word means literally “to be moved in one’s bowels.” The term points to the very core of one’s inner feelings, much as the term “heart” does today. One’s intense inner feelings should always lead to outward compassionate acts of mercy and kindness.<\/p>","content_en":"<h3>COMPASSION<\/h3>\n<p>Quality of showing kindness or favor, of being gracious, or of having pity or mercy. In the Bible, God is described as being like a compassionate father to those who revere him (Ps 103:13). Jesus Christ exemplified God’s compassion in his preaching and healing (Mt 9:36; 14:14), in his concern for the lostness of humanity (Lk 19:41), and finally in his sacrifice on the cross (Rom 5:8). The church is to demonstrate compassion as one facet of the love Jesus commanded (Mt 5:4-7; Jn 13:34; Jas 2:8-18; 1 Jn 3:18). In scriptural usage compassion is always both a feeling and the appropriate action based on that feeling.<\/p>\n<p>In the OT, compassion describes one aspect of God’s covenantal relationship with his people. One of the Hebrew words translated “compassion” is derived from a root word meaning “womb,” thus comparing God’s love with maternal love. God’s compassion, however, went beyond simply feeling the emotion; it was always demonstrated by definite acts that testified to his covenant with Israel. In spite of Israel’s rebellions, God still had compassion on his people (2 Kgs 13:23; 2 Chr 36:15; Ps 78:38), as well as on all his creation (Ps 145:9). When Israel was chastised, the nation often feared that God had permanently withdrawn his favor (Ps 77:9; Is 27:11; 63:15; Jer 13:14; 21:7; Hos 13:14). Yet God’s compassion would revive, and he would restore his people (Dt 30:3; Ps 135:14; Is 14:1; 49:13; 54:7-8; Jer 12:15; 30:18; Mi 7:19).<\/p>\n<p>In the NT, Jesus Christ, the Son of God, exactly reflected the Father’s compassion in his dealings with a fallen humanity. Jesus healed diseases and infirmities, cast out spirits, empowered others, and sent them out to do likewise. He fed hungry people and, in response to a mother’s grief, raised her only son from the dead. Following Jesus’ example, Christians are to show compassion in dealing with others. Jesus set forth the example in the parables of the Good Samaritan, who had compassion on a wounded traveler (Lk 10:33), and the Prodigal Son, whose father had compassion on him when he returned home (15:20).<\/p>\n<p>The apostle Paul listed a number of qualities that the Colossian church “as God’s chosen ones” was to incorporate; the first was compassion (Col 3:12). It was to be an integral part of the concept of Christian community. The Greek word means literally “to be moved in one’s bowels.” The term points to the very core of one’s inner feelings, much as the term “heart” does today. One’s intense inner feelings should always lead to outward compassionate acts of mercy and kindness.<\/p>","summary_ro":"COMPASSION Quality of showing kindness or favor, of being gracious, or of having pity or mercy. In the Bible, God is described as being like a compassionate father to those who revere him (Ps 103:13). Jesus Christ exemplified God’s compassion in his preaching and healing (Mt 9:36; 14:14), in his concern for the lostness of humanity (Lk 19:41), and finally in his sacrifice on the cross (Rom 5:8). The church is to demonstrate compassion as one facet of the love Jesus commanded (Mt 5:4-7; Jn 13:...","summary_en":"COMPASSION Quality of showing kindness or favor, of being gracious, or of having pity or mercy. In the Bible, God is described as being like a compassionate father to those who revere him (Ps 103:13). Jesus Christ exemplified God’s compassion in his preaching and healing (Mt 9:36; 14:14), in his concern for the lostness of humanity (Lk 19:41), and finally in his sacrifice on the cross (Rom 5:8). The church is to demonstrate compassion as one facet of the love Jesus commanded (Mt 5:4-7; Jn 13:...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51753,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:13","title_en":"Study Note: Isaia 49:13","content_ro":"<p><strong>49:13<\/strong> This hymn of praise is in response to the salvation that the servant would make possible.<\/p>","content_en":"<p><strong>49:13<\/strong> This hymn of praise is in response to the salvation that the servant would make possible.<\/p>","summary_ro":"49:13 This hymn of praise is in response to the salvation that the servant would make possible.","summary_en":"49:13 This hymn of praise is in response to the salvation that the servant would make possible.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79379,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:13","title_en":"Study Note: Isaia 49:13","content_ro":"<p><strong>49:13<\/strong> This hymn of praise is in response to the salvation that the servant would make possible.<\/p>","content_en":"<p><strong>49:13<\/strong> This hymn of praise is in response to the salvation that the servant would make possible.<\/p>","summary_ro":"49:13 This hymn of praise is in response to the salvation that the servant would make possible.","summary_en":"49:13 This hymn of praise is in response to the salvation that the servant would make possible.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107005,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:13","title_en":"Study Note: Isaia 49:13","content_ro":"<p><strong>49:13<\/strong> This hymn of praise is in response to the salvation that the servant would make possible.<\/p>","content_en":"<p><strong>49:13<\/strong> This hymn of praise is in response to the salvation that the servant would make possible.<\/p>","summary_ro":"49:13 This hymn of praise is in response to the salvation that the servant would make possible.","summary_en":"49:13 This hymn of praise is in response to the salvation that the servant would make possible.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134631,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:13","title_en":"Study Note: Isaia 49:13","content_ro":"<p><strong>49:13<\/strong> This hymn of praise is in response to the salvation that the servant would make possible.<\/p>","content_en":"<p><strong>49:13<\/strong> This hymn of praise is in response to the salvation that the servant would make possible.<\/p>","summary_ro":"49:13 This hymn of praise is in response to the salvation that the servant would make possible.","summary_en":"49:13 This hymn of praise is in response to the salvation that the servant would make possible.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65034,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Compassionate Healer","title_en":"Compassionate Healer","content_ro":"<h3>Compassionate Healer<\/h3>\n<p>Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had compassion” refers only to Jesus directly, but is also used in parables where it can refer to God the Father or to Jesus (Matt 18:27; Luke 10:33; 15:20).<\/p>\n<p>In the Old Testament, the term compassion is used for God’s covenant love for Israel. God withdrew this compassion to judge Israel’s obstinate unfaithfulness (Isa 27:11; 63:15; Jer 13:14). God restored his compassion when Israel repented (Deut 13:18; 30:2-3; Prov 28:13; Isa 55:7). The Old Testament often describes the messianic age as a time of God’s compassion (Isa 14:1; 49:10, 13; 54:8, 10; 60:10; Jer 12:15; 33:26; Ezek 39:25; Mic 7:19; Hab 3:2; Zech 10:6). The resurgence of this notion in the Gospels reflects this, as the messianic age has dawned and God’s covenant love is once again active in Israel.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:18; 30:3; 1 Kgs 8:50-51; Prov 28:13; Isa 14:1; 49:10, 13; 54:7-10; 55:7; 60:10; Jer 12:14-15; 33:26; Ezek 39:25; Mic 7:18-20; Hab 3:2; Zech 1:16; 10:6; Matt 9:35-36; 14:14; 15:32; 18:23-30; 20:29-34; Luke 10:33-37; 15:20-32<\/p>","content_en":"<h3>Compassionate Healer<\/h3>\n<p>Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had compassion” refers only to Jesus directly, but is also used in parables where it can refer to God the Father or to Jesus (Matt 18:27; Luke 10:33; 15:20).<\/p>\n<p>In the Old Testament, the term compassion is used for God’s covenant love for Israel. God withdrew this compassion to judge Israel’s obstinate unfaithfulness (Isa 27:11; 63:15; Jer 13:14). God restored his compassion when Israel repented (Deut 13:18; 30:2-3; Prov 28:13; Isa 55:7). The Old Testament often describes the messianic age as a time of God’s compassion (Isa 14:1; 49:10, 13; 54:8, 10; 60:10; Jer 12:15; 33:26; Ezek 39:25; Mic 7:19; Hab 3:2; Zech 10:6). The resurgence of this notion in the Gospels reflects this, as the messianic age has dawned and God’s covenant love is once again active in Israel.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:18; 30:3; 1 Kgs 8:50-51; Prov 28:13; Isa 14:1; 49:10, 13; 54:7-10; 55:7; 60:10; Jer 12:14-15; 33:26; Ezek 39:25; Mic 7:18-20; Hab 3:2; Zech 1:16; 10:6; Matt 9:35-36; 14:14; 15:32; 18:23-30; 20:29-34; Luke 10:33-37; 15:20-32<\/p>","summary_ro":"Compassionate Healer Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had comp...","summary_en":"Compassionate Healer Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had comp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92660,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Compassionate Healer","title_en":"Compassionate Healer","content_ro":"<h3>Compassionate Healer<\/h3>\n<p>Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had compassion” refers only to Jesus directly, but is also used in parables where it can refer to God the Father or to Jesus (Matt 18:27; Luke 10:33; 15:20).<\/p>\n<p>In the Old Testament, the term compassion is used for God’s covenant love for Israel. God withdrew this compassion to judge Israel’s obstinate unfaithfulness (Isa 27:11; 63:15; Jer 13:14). God restored his compassion when Israel repented (Deut 13:18; 30:2-3; Prov 28:13; Isa 55:7). The Old Testament often describes the messianic age as a time of God’s compassion (Isa 14:1; 49:10, 13; 54:8, 10; 60:10; Jer 12:15; 33:26; Ezek 39:25; Mic 7:19; Hab 3:2; Zech 10:6). The resurgence of this notion in the Gospels reflects this, as the messianic age has dawned and God’s covenant love is once again active in Israel.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:18; 30:3; 1 Kgs 8:50-51; Prov 28:13; Isa 14:1; 49:10, 13; 54:7-10; 55:7; 60:10; Jer 12:14-15; 33:26; Ezek 39:25; Mic 7:18-20; Hab 3:2; Zech 1:16; 10:6; Matt 9:35-36; 14:14; 15:32; 18:23-30; 20:29-34; Luke 10:33-37; 15:20-32<\/p>","content_en":"<h3>Compassionate Healer<\/h3>\n<p>Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had compassion” refers only to Jesus directly, but is also used in parables where it can refer to God the Father or to Jesus (Matt 18:27; Luke 10:33; 15:20).<\/p>\n<p>In the Old Testament, the term compassion is used for God’s covenant love for Israel. God withdrew this compassion to judge Israel’s obstinate unfaithfulness (Isa 27:11; 63:15; Jer 13:14). God restored his compassion when Israel repented (Deut 13:18; 30:2-3; Prov 28:13; Isa 55:7). The Old Testament often describes the messianic age as a time of God’s compassion (Isa 14:1; 49:10, 13; 54:8, 10; 60:10; Jer 12:15; 33:26; Ezek 39:25; Mic 7:19; Hab 3:2; Zech 10:6). The resurgence of this notion in the Gospels reflects this, as the messianic age has dawned and God’s covenant love is once again active in Israel.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:18; 30:3; 1 Kgs 8:50-51; Prov 28:13; Isa 14:1; 49:10, 13; 54:7-10; 55:7; 60:10; Jer 12:14-15; 33:26; Ezek 39:25; Mic 7:18-20; Hab 3:2; Zech 1:16; 10:6; Matt 9:35-36; 14:14; 15:32; 18:23-30; 20:29-34; Luke 10:33-37; 15:20-32<\/p>","summary_ro":"Compassionate Healer Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had comp...","summary_en":"Compassionate Healer Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had comp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120286,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Compassionate Healer","title_en":"Compassionate Healer","content_ro":"<h3>Compassionate Healer<\/h3>\n<p>Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had compassion” refers only to Jesus directly, but is also used in parables where it can refer to God the Father or to Jesus (Matt 18:27; Luke 10:33; 15:20).<\/p>\n<p>In the Old Testament, the term compassion is used for God’s covenant love for Israel. God withdrew this compassion to judge Israel’s obstinate unfaithfulness (Isa 27:11; 63:15; Jer 13:14). God restored his compassion when Israel repented (Deut 13:18; 30:2-3; Prov 28:13; Isa 55:7). The Old Testament often describes the messianic age as a time of God’s compassion (Isa 14:1; 49:10, 13; 54:8, 10; 60:10; Jer 12:15; 33:26; Ezek 39:25; Mic 7:19; Hab 3:2; Zech 10:6). The resurgence of this notion in the Gospels reflects this, as the messianic age has dawned and God’s covenant love is once again active in Israel.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:18; 30:3; 1 Kgs 8:50-51; Prov 28:13; Isa 14:1; 49:10, 13; 54:7-10; 55:7; 60:10; Jer 12:14-15; 33:26; Ezek 39:25; Mic 7:18-20; Hab 3:2; Zech 1:16; 10:6; Matt 9:35-36; 14:14; 15:32; 18:23-30; 20:29-34; Luke 10:33-37; 15:20-32<\/p>","content_en":"<h3>Compassionate Healer<\/h3>\n<p>Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had compassion” refers only to Jesus directly, but is also used in parables where it can refer to God the Father or to Jesus (Matt 18:27; Luke 10:33; 15:20).<\/p>\n<p>In the Old Testament, the term compassion is used for God’s covenant love for Israel. God withdrew this compassion to judge Israel’s obstinate unfaithfulness (Isa 27:11; 63:15; Jer 13:14). God restored his compassion when Israel repented (Deut 13:18; 30:2-3; Prov 28:13; Isa 55:7). The Old Testament often describes the messianic age as a time of God’s compassion (Isa 14:1; 49:10, 13; 54:8, 10; 60:10; Jer 12:15; 33:26; Ezek 39:25; Mic 7:19; Hab 3:2; Zech 10:6). The resurgence of this notion in the Gospels reflects this, as the messianic age has dawned and God’s covenant love is once again active in Israel.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:18; 30:3; 1 Kgs 8:50-51; Prov 28:13; Isa 14:1; 49:10, 13; 54:7-10; 55:7; 60:10; Jer 12:14-15; 33:26; Ezek 39:25; Mic 7:18-20; Hab 3:2; Zech 1:16; 10:6; Matt 9:35-36; 14:14; 15:32; 18:23-30; 20:29-34; Luke 10:33-37; 15:20-32<\/p>","summary_ro":"Compassionate Healer Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had comp...","summary_en":"Compassionate Healer Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had comp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147912,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Compassionate Healer","title_en":"Compassionate Healer","content_ro":"<h3>Compassionate Healer<\/h3>\n<p>Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had compassion” refers only to Jesus directly, but is also used in parables where it can refer to God the Father or to Jesus (Matt 18:27; Luke 10:33; 15:20).<\/p>\n<p>In the Old Testament, the term compassion is used for God’s covenant love for Israel. God withdrew this compassion to judge Israel’s obstinate unfaithfulness (Isa 27:11; 63:15; Jer 13:14). God restored his compassion when Israel repented (Deut 13:18; 30:2-3; Prov 28:13; Isa 55:7). The Old Testament often describes the messianic age as a time of God’s compassion (Isa 14:1; 49:10, 13; 54:8, 10; 60:10; Jer 12:15; 33:26; Ezek 39:25; Mic 7:19; Hab 3:2; Zech 10:6). The resurgence of this notion in the Gospels reflects this, as the messianic age has dawned and God’s covenant love is once again active in Israel.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:18; 30:3; 1 Kgs 8:50-51; Prov 28:13; Isa 14:1; 49:10, 13; 54:7-10; 55:7; 60:10; Jer 12:14-15; 33:26; Ezek 39:25; Mic 7:18-20; Hab 3:2; Zech 1:16; 10:6; Matt 9:35-36; 14:14; 15:32; 18:23-30; 20:29-34; Luke 10:33-37; 15:20-32<\/p>","content_en":"<h3>Compassionate Healer<\/h3>\n<p>Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had compassion” refers only to Jesus directly, but is also used in parables where it can refer to God the Father or to Jesus (Matt 18:27; Luke 10:33; 15:20).<\/p>\n<p>In the Old Testament, the term compassion is used for God’s covenant love for Israel. God withdrew this compassion to judge Israel’s obstinate unfaithfulness (Isa 27:11; 63:15; Jer 13:14). God restored his compassion when Israel repented (Deut 13:18; 30:2-3; Prov 28:13; Isa 55:7). The Old Testament often describes the messianic age as a time of God’s compassion (Isa 14:1; 49:10, 13; 54:8, 10; 60:10; Jer 12:15; 33:26; Ezek 39:25; Mic 7:19; Hab 3:2; Zech 10:6). The resurgence of this notion in the Gospels reflects this, as the messianic age has dawned and God’s covenant love is once again active in Israel.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 13:18; 30:3; 1 Kgs 8:50-51; Prov 28:13; Isa 14:1; 49:10, 13; 54:7-10; 55:7; 60:10; Jer 12:14-15; 33:26; Ezek 39:25; Mic 7:18-20; Hab 3:2; Zech 1:16; 10:6; Matt 9:35-36; 14:14; 15:32; 18:23-30; 20:29-34; Luke 10:33-37; 15:20-32<\/p>","summary_ro":"Compassionate Healer Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had comp...","summary_en":"Compassionate Healer Jesus is frequently described as one who “had compassion.” This expression (sometimes translated “felt sorry” or “took pity”) is used of Jesus in complex situations where (1) distress is expressed (Matt 18:23-26; 20:29-33) and Jesus remedies the distress (Matt 18:27; 20:34), (2) Jesus shows deep emotion (Matt 14:14; 15:32; 18:27; 20:34), or (3) there is a contrast with those who are not compassionate (Matt 9:32-36; 18:27-30; 20:29-34). In the Gospels, the phrase “had comp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":39434,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>ZION<\/h3>\n<p>The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God.<\/p>\n\n<p class=\"h2\" id=\"GeographicalSites\">Geographical Sites<\/p>\n<h5>The Jebusite Fortress<\/h5>\n<p>The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter known as the “city of David.” The “fortress of Zion” may refer to the entire walled perimeter of the approximately 11-acre (4.5-hectare) site on the southeastern ridge (the Ophel Ridge), or to a smaller fortified area within that site.<\/p>\n<h5>The Temple Mount<\/h5>\n<p>Changes in the perimeter of the city by incorporating more territory within the walls extend the term Zion. When Solomon built the temple and his palace and extended the walls north of the Ophel Ridge to encompass the threshing floor of Ornan the Jebusite (2 Sm 24:16-18; 1 Chr 21:15-18, 28), the name Zion was applied to these areas as well. The transfer of the ark “from the city of David which is Zion” (1 Kgs 8:1; 2 Chr 5:2) to the temple hill brought both an extension and a reduction of the territory embraced by the term “Zion.” The whole city could still be called Zion, but from this point on, there would be a close identification between Zion and the temple hill. The temple precincts became the primary Zion; references to Zion in the poetic books and the preaching of the prophets are primarily to the temple area as the dwelling place of God.<\/p>\n<h5>The Entire City<\/h5>\n<p>The word “Zion” can be used as a designation of the entire city or its population without any particular reference to the temple area. This use is clearest in poetic passages where Zion is the parallel term to Jerusalem (Pss 51:18; 76:2; 102:21; 135:21; 147:12; Is 2:3; 30:19; 33:20; 37:32; 40:9; 41:27; 62:1; Jer 26:18; 51:35; Am 1:2; Zep 3:14) or to the villages of Judah (Pss 69:35; 97:8; Is 40:9).<\/p>\n<p class=\"h2\" id=\"TheologicalMotifs\">Theological Motifs<\/p>\n<h5>In the Old Testament<\/h5>\n<p>Many theological motifs attach to the Zion theme as it develops in redemptive history. The dominant motif of Zion as the dwelling place of God, the place where God is in the midst of his people, is conjoined to the larger theme of Immanuel, “God in our midst.” Just as the pillar of fire and cloud stood above the tabernacle during the wilderness wandering, so once Israel had attained the place of God’s choosing (Dt 12:5-14), he would dwell there. When Jerusalem became David’s capital and Solomon had completed the temple, the glory cloud filled the temple (1 Kgs 8:10; 2 Chr 5:13-14) and Jerusalem became the dwelling place of God (Pss 74:2; 76:2; 135:21; Is 8:18; Jl 3:17-21). The Lord loved and chose Zion (Pss 78:68; 132:13). His glorious presence was there, and from there he would speak (50:1-2). His fire was in Zion, his furnace in Jerusalem (Is 31:8-9). There he was enthroned above the cherubim (Pss 9:11; 99:1-2) and ruled over his people and the nations (Is 24:23). His chosen king ruled from that holy hill (Pss 2:6; 48:1).<\/p>\n<p>Though the size of the site of ancient Jerusalem is not particularly impressive and ordinarily would not be considered a large hill, for the psalmist Zion is God’s holy hill (Ps 99:9). The prophets describe it as “chief among the mountains, raised above the hills” (Is 2:2; Mi 4:1). The Canaanite god Baal was thought to dwell on a great mountain to the north, Mt Zaphon, so the psalmist describes Zion as “beautiful in its loftiness, like the utmost heights of Mt Zaphon” (Ps 48:1-2). God’s sanctuary is “like the high mountains” (Ps 78:68; Ez 40:2).<\/p>\n<p>An adequate water supply has been a problem for Jerusalem throughout its history. During the OT period, the city’s water came from one small spring. But in the eyes of the poets and prophets, Zion is gladdened by a great river that brings life wherever it flows (Ps 46:4; Ez 47:1-12; Jl 3:18; Zec 13:1; 14:8; see Rv 22:1-2). The threatening waters of chaos cannot shake the city of God (Ps 46:1-3).<\/p>\n<p>Because Zion is the city of God, it is the object of pilgrims, Jew and Gentile alike, who thirst to be in the presence of God in Zion’s temple (Pss 42:1-2; 63:1). The pilgrim psalms give vivid expression to their longing (84; 122; 125–128). All humanity will come to God in Zion (65:1-4). The Gentiles will make annual pilgrimages bringing gifts (Ps 76; Is 18:7; Zep 3:9-10); even former enemies will be regarded as native-born citizens of Zion (Ps 87; Is 60:14; Zec 14:21). The nations will stream into Jerusalem to inaugurate an era of peace (Is 2:1-5; Mi 4:1-8). Year after year the festivals of Israel will be celebrated in Zion by Gentiles (Zec 14:16-19).<\/p>\n<h5>In the New Testament<\/h5>\n<p>The NT further develops the emphasis on both the heavenly and the eschatological Zion. For example, the author of Hebrews said that the OT saints looked “forward to the city with foundations, whose architect and builder is God . . . longing for a better country—a heavenly one” (Heb 11:10, 16, <span>niv<\/span>), but none of them received the promises because God had planned something even better (vv 39-40). The church now enjoys what believers of the old covenant could never know: unlimited access to the presence of God in that Holy City, “Mount Zion, the heavenly Jerusalem, the city of the living God” (12:22; see vv 18-24). Earthly Zion is but a shadow of the heavenly reality. The present city of Jerusalem is likened to a slave woman, but the heavenly Jerusalem is free and the mother of both Jew and Gentile (Gal 4:21-27; see Is 49:14-23; 54:1). The NT also looks forward to the eschatological expectation of the re-creation of heaven and earth and the revelation of the new Jerusalem (Rv 21:2). It is a city on a great high mountain (Rv 21:10; see Pss 48:1-2; 78:68; Is 2:2; Ez 40:2; Mi 4:1), and a river of life flows within (Rv 22:1-2).<\/p>\n<p><em>See also<\/em> Jerusalem; Jerusalem, New.<\/p>","content_en":"<h3>ZION<\/h3>\n<p>The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God.<\/p>\n\n<p class=\"h2\" id=\"GeographicalSites\">Geographical Sites<\/p>\n<h5>The Jebusite Fortress<\/h5>\n<p>The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter known as the “city of David.” The “fortress of Zion” may refer to the entire walled perimeter of the approximately 11-acre (4.5-hectare) site on the southeastern ridge (the Ophel Ridge), or to a smaller fortified area within that site.<\/p>\n<h5>The Temple Mount<\/h5>\n<p>Changes in the perimeter of the city by incorporating more territory within the walls extend the term Zion. When Solomon built the temple and his palace and extended the walls north of the Ophel Ridge to encompass the threshing floor of Ornan the Jebusite (2 Sm 24:16-18; 1 Chr 21:15-18, 28), the name Zion was applied to these areas as well. The transfer of the ark “from the city of David which is Zion” (1 Kgs 8:1; 2 Chr 5:2) to the temple hill brought both an extension and a reduction of the territory embraced by the term “Zion.” The whole city could still be called Zion, but from this point on, there would be a close identification between Zion and the temple hill. The temple precincts became the primary Zion; references to Zion in the poetic books and the preaching of the prophets are primarily to the temple area as the dwelling place of God.<\/p>\n<h5>The Entire City<\/h5>\n<p>The word “Zion” can be used as a designation of the entire city or its population without any particular reference to the temple area. This use is clearest in poetic passages where Zion is the parallel term to Jerusalem (Pss 51:18; 76:2; 102:21; 135:21; 147:12; Is 2:3; 30:19; 33:20; 37:32; 40:9; 41:27; 62:1; Jer 26:18; 51:35; Am 1:2; Zep 3:14) or to the villages of Judah (Pss 69:35; 97:8; Is 40:9).<\/p>\n<p class=\"h2\" id=\"TheologicalMotifs\">Theological Motifs<\/p>\n<h5>In the Old Testament<\/h5>\n<p>Many theological motifs attach to the Zion theme as it develops in redemptive history. The dominant motif of Zion as the dwelling place of God, the place where God is in the midst of his people, is conjoined to the larger theme of Immanuel, “God in our midst.” Just as the pillar of fire and cloud stood above the tabernacle during the wilderness wandering, so once Israel had attained the place of God’s choosing (Dt 12:5-14), he would dwell there. When Jerusalem became David’s capital and Solomon had completed the temple, the glory cloud filled the temple (1 Kgs 8:10; 2 Chr 5:13-14) and Jerusalem became the dwelling place of God (Pss 74:2; 76:2; 135:21; Is 8:18; Jl 3:17-21). The Lord loved and chose Zion (Pss 78:68; 132:13). His glorious presence was there, and from there he would speak (50:1-2). His fire was in Zion, his furnace in Jerusalem (Is 31:8-9). There he was enthroned above the cherubim (Pss 9:11; 99:1-2) and ruled over his people and the nations (Is 24:23). His chosen king ruled from that holy hill (Pss 2:6; 48:1).<\/p>\n<p>Though the size of the site of ancient Jerusalem is not particularly impressive and ordinarily would not be considered a large hill, for the psalmist Zion is God’s holy hill (Ps 99:9). The prophets describe it as “chief among the mountains, raised above the hills” (Is 2:2; Mi 4:1). The Canaanite god Baal was thought to dwell on a great mountain to the north, Mt Zaphon, so the psalmist describes Zion as “beautiful in its loftiness, like the utmost heights of Mt Zaphon” (Ps 48:1-2). God’s sanctuary is “like the high mountains” (Ps 78:68; Ez 40:2).<\/p>\n<p>An adequate water supply has been a problem for Jerusalem throughout its history. During the OT period, the city’s water came from one small spring. But in the eyes of the poets and prophets, Zion is gladdened by a great river that brings life wherever it flows (Ps 46:4; Ez 47:1-12; Jl 3:18; Zec 13:1; 14:8; see Rv 22:1-2). The threatening waters of chaos cannot shake the city of God (Ps 46:1-3).<\/p>\n<p>Because Zion is the city of God, it is the object of pilgrims, Jew and Gentile alike, who thirst to be in the presence of God in Zion’s temple (Pss 42:1-2; 63:1). The pilgrim psalms give vivid expression to their longing (84; 122; 125–128). All humanity will come to God in Zion (65:1-4). The Gentiles will make annual pilgrimages bringing gifts (Ps 76; Is 18:7; Zep 3:9-10); even former enemies will be regarded as native-born citizens of Zion (Ps 87; Is 60:14; Zec 14:21). The nations will stream into Jerusalem to inaugurate an era of peace (Is 2:1-5; Mi 4:1-8). Year after year the festivals of Israel will be celebrated in Zion by Gentiles (Zec 14:16-19).<\/p>\n<h5>In the New Testament<\/h5>\n<p>The NT further develops the emphasis on both the heavenly and the eschatological Zion. For example, the author of Hebrews said that the OT saints looked “forward to the city with foundations, whose architect and builder is God . . . longing for a better country—a heavenly one” (Heb 11:10, 16, <span>niv<\/span>), but none of them received the promises because God had planned something even better (vv 39-40). The church now enjoys what believers of the old covenant could never know: unlimited access to the presence of God in that Holy City, “Mount Zion, the heavenly Jerusalem, the city of the living God” (12:22; see vv 18-24). Earthly Zion is but a shadow of the heavenly reality. The present city of Jerusalem is likened to a slave woman, but the heavenly Jerusalem is free and the mother of both Jew and Gentile (Gal 4:21-27; see Is 49:14-23; 54:1). The NT also looks forward to the eschatological expectation of the re-creation of heaven and earth and the revelation of the new Jerusalem (Rv 21:2). It is a city on a great high mountain (Rv 21:10; see Pss 48:1-2; 78:68; Is 2:2; Ez 40:2; Mi 4:1), and a river of life flows within (Rv 22:1-2).<\/p>\n<p><em>See also<\/em> Jerusalem; Jerusalem, New.<\/p>","summary_ro":"ZION The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God. Geographical Sites The Jebusite Fortress The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter kn...","summary_en":"ZION The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God. Geographical Sites The Jebusite Fortress The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter kn...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51754,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:14","title_en":"Study Note: Isaia 49:14","content_ro":"<p><strong>49:14<\/strong> Although the prophet announced cause for rejoicing (49:8-13), the exiles continued to ponder the calamity that came upon them when Babylon invaded the land, destroyed <em>Jerusalem<\/em><em>,<\/em> and carried the people of Judah into exile where they felt <em>deserted<\/em> and <em>forgotten<\/em>.<\/p>","content_en":"<p><strong>49:14<\/strong> Although the prophet announced cause for rejoicing (49:8-13), the exiles continued to ponder the calamity that came upon them when Babylon invaded the land, destroyed <em>Jerusalem<\/em><em>,<\/em> and carried the people of Judah into exile where they felt <em>deserted<\/em> and <em>forgotten<\/em>.<\/p>","summary_ro":"49:14 Although the prophet announced cause for rejoicing (49:8-13), the exiles continued to ponder the calamity that came upon them when Babylon invaded the land, destroyed Jerusalem, and carried the people of Judah into exile where they felt deserted and forgotten.","summary_en":"49:14 Although the prophet announced cause for rejoicing (49:8-13), the exiles continued to ponder the calamity that came upon them when Babylon invaded the land, destroyed Jerusalem, and carried the people of Judah into exile where they felt deserted and forgotten.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79380,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:14","title_en":"Study Note: Isaia 49:14","content_ro":"<p><strong>49:14<\/strong> Although the prophet announced cause for rejoicing (49:8-13), the exiles continued to ponder the calamity that came upon them when Babylon invaded the land, destroyed <em>Jerusalem<\/em><em>,<\/em> and carried the people of Judah into exile where they felt <em>deserted<\/em> and <em>forgotten<\/em>.<\/p>","content_en":"<p><strong>49:14<\/strong> Although the prophet announced cause for rejoicing (49:8-13), the exiles continued to ponder the calamity that came upon them when Babylon invaded the land, destroyed <em>Jerusalem<\/em><em>,<\/em> and carried the people of Judah into exile where they felt <em>deserted<\/em> and <em>forgotten<\/em>.<\/p>","summary_ro":"49:14 Although the prophet announced cause for rejoicing (49:8-13), the exiles continued to ponder the calamity that came upon them when Babylon invaded the land, destroyed Jerusalem, and carried the people of Judah into exile where they felt deserted and forgotten.","summary_en":"49:14 Although the prophet announced cause for rejoicing (49:8-13), the exiles continued to ponder the calamity that came upon them when Babylon invaded the land, destroyed Jerusalem, and carried the people of Judah into exile where they felt deserted and forgotten.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107006,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:14","title_en":"Study Note: Isaia 49:14","content_ro":"<p><strong>49:14<\/strong> Although the prophet announced cause for rejoicing (49:8-13), the exiles continued to ponder the calamity that came upon them when Babylon invaded the land, destroyed <em>Jerusalem<\/em><em>,<\/em> and carried the people of Judah into exile where they felt <em>deserted<\/em> and <em>forgotten<\/em>.<\/p>","content_en":"<p><strong>49:14<\/strong> Although the prophet announced cause for rejoicing (49:8-13), the exiles continued to ponder the calamity that came upon them when Babylon invaded the land, destroyed <em>Jerusalem<\/em><em>,<\/em> and carried the people of Judah into exile where they felt <em>deserted<\/em> and <em>forgotten<\/em>.<\/p>","summary_ro":"49:14 Although the prophet announced cause for rejoicing (49:8-13), the exiles continued to ponder the calamity that came upon them when Babylon invaded the land, destroyed Jerusalem, and carried the people of Judah into exile where they felt deserted and forgotten.","summary_en":"49:14 Although the prophet announced cause for rejoicing (49:8-13), the exiles continued to ponder the calamity that came upon them when Babylon invaded the land, destroyed Jerusalem, and carried the people of Judah into exile where they felt deserted and forgotten.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134632,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:14","title_en":"Study Note: Isaia 49:14","content_ro":"<p><strong>49:14<\/strong> Although the prophet announced cause for rejoicing (49:8-13), the exiles continued to ponder the calamity that came upon them when Babylon invaded the land, destroyed <em>Jerusalem<\/em><em>,<\/em> and carried the people of Judah into exile where they felt <em>deserted<\/em> and <em>forgotten<\/em>.<\/p>","content_en":"<p><strong>49:14<\/strong> Although the prophet announced cause for rejoicing (49:8-13), the exiles continued to ponder the calamity that came upon them when Babylon invaded the land, destroyed <em>Jerusalem<\/em><em>,<\/em> and carried the people of Judah into exile where they felt <em>deserted<\/em> and <em>forgotten<\/em>.<\/p>","summary_ro":"49:14 Although the prophet announced cause for rejoicing (49:8-13), the exiles continued to ponder the calamity that came upon them when Babylon invaded the land, destroyed Jerusalem, and carried the people of Judah into exile where they felt deserted and forgotten.","summary_en":"49:14 Although the prophet announced cause for rejoicing (49:8-13), the exiles continued to ponder the calamity that came upon them when Babylon invaded the land, destroyed Jerusalem, and carried the people of Judah into exile where they felt deserted and forgotten.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60874,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant Love","title_en":"God’s Covenant Love","content_ro":"<h3>God’s Covenant Love<\/h3>\n<p>Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people.<\/p>\n<p>In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection in exchange for their loyal service. Similarly, God chose Israel to be his servant nation not because the Israelites deserved it but because he loved them (Deut 7:6-11). Put another way, he loved them because he had chosen them. The strongest affirmation of God’s love-choice can be found in Malachi 1:2-3: God chose Jacob but rejected Esau (see also Rom 9:13-26).<\/p>\n<p>The special covenantal relationship that God had with Israel was extended to include both Jews and Gentiles through Jesus Christ (Acts 10:1–11:18; Eph 2:11-22). This new covenant was established through the ultimate demonstration of God’s love in the suffering and death of his son (Luke 22:20; John 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:6-11; 33:3; Isa 49:14-18; Hos 11:1-11; Mal 1:2-3; Matt 3:16-17; Luke 15:1-32; John 3:16; 16:25-27; Rom 5:6-8; 9:13-26; Eph 1:4; 2:4-7; Heb 12:6-11; 1 Jn 3:1; 4:8-9, 16<\/p>","content_en":"<h3>God’s Covenant Love<\/h3>\n<p>Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people.<\/p>\n<p>In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection in exchange for their loyal service. Similarly, God chose Israel to be his servant nation not because the Israelites deserved it but because he loved them (Deut 7:6-11). Put another way, he loved them because he had chosen them. The strongest affirmation of God’s love-choice can be found in Malachi 1:2-3: God chose Jacob but rejected Esau (see also Rom 9:13-26).<\/p>\n<p>The special covenantal relationship that God had with Israel was extended to include both Jews and Gentiles through Jesus Christ (Acts 10:1–11:18; Eph 2:11-22). This new covenant was established through the ultimate demonstration of God’s love in the suffering and death of his son (Luke 22:20; John 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:6-11; 33:3; Isa 49:14-18; Hos 11:1-11; Mal 1:2-3; Matt 3:16-17; Luke 15:1-32; John 3:16; 16:25-27; Rom 5:6-8; 9:13-26; Eph 1:4; 2:4-7; Heb 12:6-11; 1 Jn 3:1; 4:8-9, 16<\/p>","summary_ro":"God’s Covenant Love Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people. In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection ...","summary_en":"God’s Covenant Love Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people. In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88500,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant Love","title_en":"God’s Covenant Love","content_ro":"<h3>God’s Covenant Love<\/h3>\n<p>Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people.<\/p>\n<p>In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection in exchange for their loyal service. Similarly, God chose Israel to be his servant nation not because the Israelites deserved it but because he loved them (Deut 7:6-11). Put another way, he loved them because he had chosen them. The strongest affirmation of God’s love-choice can be found in Malachi 1:2-3: God chose Jacob but rejected Esau (see also Rom 9:13-26).<\/p>\n<p>The special covenantal relationship that God had with Israel was extended to include both Jews and Gentiles through Jesus Christ (Acts 10:1–11:18; Eph 2:11-22). This new covenant was established through the ultimate demonstration of God’s love in the suffering and death of his son (Luke 22:20; John 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:6-11; 33:3; Isa 49:14-18; Hos 11:1-11; Mal 1:2-3; Matt 3:16-17; Luke 15:1-32; John 3:16; 16:25-27; Rom 5:6-8; 9:13-26; Eph 1:4; 2:4-7; Heb 12:6-11; 1 Jn 3:1; 4:8-9, 16<\/p>","content_en":"<h3>God’s Covenant Love<\/h3>\n<p>Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people.<\/p>\n<p>In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection in exchange for their loyal service. Similarly, God chose Israel to be his servant nation not because the Israelites deserved it but because he loved them (Deut 7:6-11). Put another way, he loved them because he had chosen them. The strongest affirmation of God’s love-choice can be found in Malachi 1:2-3: God chose Jacob but rejected Esau (see also Rom 9:13-26).<\/p>\n<p>The special covenantal relationship that God had with Israel was extended to include both Jews and Gentiles through Jesus Christ (Acts 10:1–11:18; Eph 2:11-22). This new covenant was established through the ultimate demonstration of God’s love in the suffering and death of his son (Luke 22:20; John 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:6-11; 33:3; Isa 49:14-18; Hos 11:1-11; Mal 1:2-3; Matt 3:16-17; Luke 15:1-32; John 3:16; 16:25-27; Rom 5:6-8; 9:13-26; Eph 1:4; 2:4-7; Heb 12:6-11; 1 Jn 3:1; 4:8-9, 16<\/p>","summary_ro":"God’s Covenant Love Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people. In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection ...","summary_en":"God’s Covenant Love Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people. In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116126,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant Love","title_en":"God’s Covenant Love","content_ro":"<h3>God’s Covenant Love<\/h3>\n<p>Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people.<\/p>\n<p>In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection in exchange for their loyal service. Similarly, God chose Israel to be his servant nation not because the Israelites deserved it but because he loved them (Deut 7:6-11). Put another way, he loved them because he had chosen them. The strongest affirmation of God’s love-choice can be found in Malachi 1:2-3: God chose Jacob but rejected Esau (see also Rom 9:13-26).<\/p>\n<p>The special covenantal relationship that God had with Israel was extended to include both Jews and Gentiles through Jesus Christ (Acts 10:1–11:18; Eph 2:11-22). This new covenant was established through the ultimate demonstration of God’s love in the suffering and death of his son (Luke 22:20; John 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:6-11; 33:3; Isa 49:14-18; Hos 11:1-11; Mal 1:2-3; Matt 3:16-17; Luke 15:1-32; John 3:16; 16:25-27; Rom 5:6-8; 9:13-26; Eph 1:4; 2:4-7; Heb 12:6-11; 1 Jn 3:1; 4:8-9, 16<\/p>","content_en":"<h3>God’s Covenant Love<\/h3>\n<p>Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people.<\/p>\n<p>In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection in exchange for their loyal service. Similarly, God chose Israel to be his servant nation not because the Israelites deserved it but because he loved them (Deut 7:6-11). Put another way, he loved them because he had chosen them. The strongest affirmation of God’s love-choice can be found in Malachi 1:2-3: God chose Jacob but rejected Esau (see also Rom 9:13-26).<\/p>\n<p>The special covenantal relationship that God had with Israel was extended to include both Jews and Gentiles through Jesus Christ (Acts 10:1–11:18; Eph 2:11-22). This new covenant was established through the ultimate demonstration of God’s love in the suffering and death of his son (Luke 22:20; John 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:6-11; 33:3; Isa 49:14-18; Hos 11:1-11; Mal 1:2-3; Matt 3:16-17; Luke 15:1-32; John 3:16; 16:25-27; Rom 5:6-8; 9:13-26; Eph 1:4; 2:4-7; Heb 12:6-11; 1 Jn 3:1; 4:8-9, 16<\/p>","summary_ro":"God’s Covenant Love Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people. In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection ...","summary_en":"God’s Covenant Love Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people. In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143752,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant Love","title_en":"God’s Covenant Love","content_ro":"<h3>God’s Covenant Love<\/h3>\n<p>Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people.<\/p>\n<p>In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection in exchange for their loyal service. Similarly, God chose Israel to be his servant nation not because the Israelites deserved it but because he loved them (Deut 7:6-11). Put another way, he loved them because he had chosen them. The strongest affirmation of God’s love-choice can be found in Malachi 1:2-3: God chose Jacob but rejected Esau (see also Rom 9:13-26).<\/p>\n<p>The special covenantal relationship that God had with Israel was extended to include both Jews and Gentiles through Jesus Christ (Acts 10:1–11:18; Eph 2:11-22). This new covenant was established through the ultimate demonstration of God’s love in the suffering and death of his son (Luke 22:20; John 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:6-11; 33:3; Isa 49:14-18; Hos 11:1-11; Mal 1:2-3; Matt 3:16-17; Luke 15:1-32; John 3:16; 16:25-27; Rom 5:6-8; 9:13-26; Eph 1:4; 2:4-7; Heb 12:6-11; 1 Jn 3:1; 4:8-9, 16<\/p>","content_en":"<h3>God’s Covenant Love<\/h3>\n<p>Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people.<\/p>\n<p>In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection in exchange for their loyal service. Similarly, God chose Israel to be his servant nation not because the Israelites deserved it but because he loved them (Deut 7:6-11). Put another way, he loved them because he had chosen them. The strongest affirmation of God’s love-choice can be found in Malachi 1:2-3: God chose Jacob but rejected Esau (see also Rom 9:13-26).<\/p>\n<p>The special covenantal relationship that God had with Israel was extended to include both Jews and Gentiles through Jesus Christ (Acts 10:1–11:18; Eph 2:11-22). This new covenant was established through the ultimate demonstration of God’s love in the suffering and death of his son (Luke 22:20; John 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:6-11; 33:3; Isa 49:14-18; Hos 11:1-11; Mal 1:2-3; Matt 3:16-17; Luke 15:1-32; John 3:16; 16:25-27; Rom 5:6-8; 9:13-26; Eph 1:4; 2:4-7; Heb 12:6-11; 1 Jn 3:1; 4:8-9, 16<\/p>","summary_ro":"God’s Covenant Love Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people. In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection ...","summary_en":"God’s Covenant Love Often in the Bible, God’s love is understood in the ordinary sense that God has strongly affectionate feelings toward humankind. In certain contexts, however, such as the covenant document of Deuteronomy, love refers to God’s commitment to his people. In the ancient Near East, a conquering king would characteristically speak of his relationship to vassal peoples in terms of love, meaning that he had chosen those people to enjoy his favor and to benefit from his protection ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":25185,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mercy","title_en":"Mercy","content_ro":"<h3>MERCY<\/h3>\n<p>A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4).<\/p>\n<p>The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meaning involved, such as “kindness,” “lovingkindness,” “goodness,” “grace,” “favor,” “pity,” “compassion,” and “steadfast love.” Prominent in the concept of mercy is the compassionate disposition to forgive offenders or adversaries and to help or spare them in their sorry plight.<\/p>\n<p class=\"h2\" id=\"TheologicalSignificance\">Theological Significance<\/p>\n<p>At the heart of the concept of mercy is the love of God, which is freely manifested in his gracious saving acts on behalf of those to whom he has pledged himself in covenant relationship. In the OT it was his chosen people Israel whom he elected to be his own and to whom he showed mercy (Ex 33:19; Is 54:10; 63:9). God persistently puts up with his disobedient and wayward people and continuously seeks them out to draw them back to himself. The psalmist describes God as a father who pities his children who revere and trust him (Ps 103:13). Hosea pictures God as a loving father who looks down from heaven with a yearning heart of compassion upon his rebellious and wayward people (Hos 11; cf. Jer 31:20). He also regards Israel as an unfaithful and adulterous wife whom God loves as a faithful husband in spite of her apostate and sinful condition (Hos 1–3; cf. Is 54:4-8). Isaiah depicts God as a mother who has compassion on the son of her womb (Is 49:15). These pictures reveal God’s mercy in rich and different ways. Other dimensions include forgiveness and restoration to favor (2 Kgs 13:23; Is 54:8; Jl 2:18-32; Mi 7:18-20), and deliverance from distress and perils (Neh 9:19-21; Pss 40:11-17; 69:16-36; 79:8-9; Is 49:10).<\/p>\n<p>Because of what Israel as a covenant nation had learned about the steadfast love and faithfulness of God, devout Jews instinctively lifted their voices in petition for divine mercy and forgiveness in times of need, eloquently expressed in the penitential psalms (Pss 6; 32; 38; 51; 102; 130; 143), as well as other OT passages (Ex 34:6; Neh 9:17; Pss 57; 79; 86; 123; Is 33:1-6; Dn 9:3-19; Jl 2:13). It is the remembrance of God’s mercy that gives the repentant person the hope and assurance of divine favor and of reconciliation with the offended Lord.<\/p>\n<p>In the NT a very descriptive Greek word is used for Jesus’ mercy toward the needy (Mt 9:36; 14:14; 20:34). It expresses his pity and compassion by means of an intense verb literally translated “to be moved in one’s bowels.” The Hebrews regarded the bowels as the center of the affections, especially that of the most tender kindness. Jesus was described as being deeply moved in his inner feeling of benevolence toward the needy and spontaneously acting to relieve their suffering—to heal (Mt 20:34; Mk 1:41), to raise the dead (Lk 7:13), and to feed the hungry (Mt 15:32).<\/p>\n<p>The OT concept of God’s mercy expressed in his faithfulness to the covenant people is found also in the NT (Lk 1:50, 54, 72, 78; Eph 2:4; 1 Tm 1:2; 1 Pt 1:3; 2:10). The most characteristic use of mercy in the NT is that of God’s provision of salvation for mankind in Jesus Christ (Rom 11:30-32; Eph 2:4). God is “the Father of mercies” (2 Cor 1:3), which he bestows on those who believe in his Son. It is because he is “so rich in mercy” that he saved those who are spiritually dead and doomed by their sins (Eph 2:4-6). It is out of God’s mercy that one is forgiven and granted eternal life (1 Tm 1:13-16).<\/p>\n<p class=\"h2\" id=\"PeoplesResponsibilitytoShowMercytoOthers\">People’s Responsibility to Show Mercy to Others<\/p>\n<p>Because God has freely extended his mercy irrespective of worthiness or faithfulness, people are to respond by showing mercy to others, even though they do not deserve it or seek it. Indeed, people are commanded to be merciful, especially to the poor, the needy, widows, and orphans (Prv 14:31; 19:17; Mi 6:8; Zec 7:9-10; Col 3:12). God regards mercy more than the ritual sacrifice (Mt 9:13). God’s mercy in Christ actually puts people under obligation to act toward others as God himself has acted toward them. The Lord made mercy a foundation for his teaching (Mt 5:7; 9:13; 12:7; 23:23; Lk 6:36; 10:37; Jas 3:17). His coming was anticipated and announced in the context of the mercy that would characterize his mission (Lk 1:50, 54, 72, 78).<\/p>\n<p>Members of the Christian church are to show compassion and practical concern for each other. They are to give aid and relief, love and comfort to one another, as Christ freely gave to them in their need. The apostle James teaches the essential nature of such good works as being of the very essence of genuine faith (Jas 2:14-26). It was the mercy that the good Samaritan had toward the man who was beaten and robbed that was singled out by the Lord for special commendation (Lk 10:36-37). To be full of mercy is a distinguishing virtue of the citizens of the kingdom of heaven (Mt 5:7).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Love.<\/p>","content_en":"<h3>MERCY<\/h3>\n<p>A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4).<\/p>\n<p>The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meaning involved, such as “kindness,” “lovingkindness,” “goodness,” “grace,” “favor,” “pity,” “compassion,” and “steadfast love.” Prominent in the concept of mercy is the compassionate disposition to forgive offenders or adversaries and to help or spare them in their sorry plight.<\/p>\n<p class=\"h2\" id=\"TheologicalSignificance\">Theological Significance<\/p>\n<p>At the heart of the concept of mercy is the love of God, which is freely manifested in his gracious saving acts on behalf of those to whom he has pledged himself in covenant relationship. In the OT it was his chosen people Israel whom he elected to be his own and to whom he showed mercy (Ex 33:19; Is 54:10; 63:9). God persistently puts up with his disobedient and wayward people and continuously seeks them out to draw them back to himself. The psalmist describes God as a father who pities his children who revere and trust him (Ps 103:13). Hosea pictures God as a loving father who looks down from heaven with a yearning heart of compassion upon his rebellious and wayward people (Hos 11; cf. Jer 31:20). He also regards Israel as an unfaithful and adulterous wife whom God loves as a faithful husband in spite of her apostate and sinful condition (Hos 1–3; cf. Is 54:4-8). Isaiah depicts God as a mother who has compassion on the son of her womb (Is 49:15). These pictures reveal God’s mercy in rich and different ways. Other dimensions include forgiveness and restoration to favor (2 Kgs 13:23; Is 54:8; Jl 2:18-32; Mi 7:18-20), and deliverance from distress and perils (Neh 9:19-21; Pss 40:11-17; 69:16-36; 79:8-9; Is 49:10).<\/p>\n<p>Because of what Israel as a covenant nation had learned about the steadfast love and faithfulness of God, devout Jews instinctively lifted their voices in petition for divine mercy and forgiveness in times of need, eloquently expressed in the penitential psalms (Pss 6; 32; 38; 51; 102; 130; 143), as well as other OT passages (Ex 34:6; Neh 9:17; Pss 57; 79; 86; 123; Is 33:1-6; Dn 9:3-19; Jl 2:13). It is the remembrance of God’s mercy that gives the repentant person the hope and assurance of divine favor and of reconciliation with the offended Lord.<\/p>\n<p>In the NT a very descriptive Greek word is used for Jesus’ mercy toward the needy (Mt 9:36; 14:14; 20:34). It expresses his pity and compassion by means of an intense verb literally translated “to be moved in one’s bowels.” The Hebrews regarded the bowels as the center of the affections, especially that of the most tender kindness. Jesus was described as being deeply moved in his inner feeling of benevolence toward the needy and spontaneously acting to relieve their suffering—to heal (Mt 20:34; Mk 1:41), to raise the dead (Lk 7:13), and to feed the hungry (Mt 15:32).<\/p>\n<p>The OT concept of God’s mercy expressed in his faithfulness to the covenant people is found also in the NT (Lk 1:50, 54, 72, 78; Eph 2:4; 1 Tm 1:2; 1 Pt 1:3; 2:10). The most characteristic use of mercy in the NT is that of God’s provision of salvation for mankind in Jesus Christ (Rom 11:30-32; Eph 2:4). God is “the Father of mercies” (2 Cor 1:3), which he bestows on those who believe in his Son. It is because he is “so rich in mercy” that he saved those who are spiritually dead and doomed by their sins (Eph 2:4-6). It is out of God’s mercy that one is forgiven and granted eternal life (1 Tm 1:13-16).<\/p>\n<p class=\"h2\" id=\"PeoplesResponsibilitytoShowMercytoOthers\">People’s Responsibility to Show Mercy to Others<\/p>\n<p>Because God has freely extended his mercy irrespective of worthiness or faithfulness, people are to respond by showing mercy to others, even though they do not deserve it or seek it. Indeed, people are commanded to be merciful, especially to the poor, the needy, widows, and orphans (Prv 14:31; 19:17; Mi 6:8; Zec 7:9-10; Col 3:12). God regards mercy more than the ritual sacrifice (Mt 9:13). God’s mercy in Christ actually puts people under obligation to act toward others as God himself has acted toward them. The Lord made mercy a foundation for his teaching (Mt 5:7; 9:13; 12:7; 23:23; Lk 6:36; 10:37; Jas 3:17). His coming was anticipated and announced in the context of the mercy that would characterize his mission (Lk 1:50, 54, 72, 78).<\/p>\n<p>Members of the Christian church are to show compassion and practical concern for each other. They are to give aid and relief, love and comfort to one another, as Christ freely gave to them in their need. The apostle James teaches the essential nature of such good works as being of the very essence of genuine faith (Jas 2:14-26). It was the mercy that the good Samaritan had toward the man who was beaten and robbed that was singled out by the Lord for special commendation (Lk 10:36-37). To be full of mercy is a distinguishing virtue of the citizens of the kingdom of heaven (Mt 5:7).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Love.<\/p>","summary_ro":"MERCY A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4). The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meani...","summary_en":"MERCY A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4). The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meani...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64845,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Commitment to His People","title_en":"God’s Commitment to His People","content_ro":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","content_en":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","summary_ro":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","summary_en":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92471,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Commitment to His People","title_en":"God’s Commitment to His People","content_ro":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","content_en":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","summary_ro":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","summary_en":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120097,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Commitment to His People","title_en":"God’s Commitment to His People","content_ro":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","content_en":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","summary_ro":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","summary_en":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147723,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Commitment to His People","title_en":"God’s Commitment to His People","content_ro":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","content_en":"<h3>God’s Commitment to His People<\/h3>\n<p>Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land after the Exile, the Jewish captives had to wait seventy years to return. Yet in each case, God indeed brought about the fulfillment of his promises.<\/p>\n<p>Zechariah prophesied around the time that the Temple was being rebuilt after the Exile. At one point during the reconstruction, God told Zechariah not to “despise these small beginnings” (Zech 4:10). God had acted in the past for the ultimate good of his people, even in the exile to Babylon (see 7:12-14). God would accomplish his purposes for Israel’s well-being in his own time and his own way. The people of Israel could take courage in the present and have hope for the future because God keeps his word and fulfills his promises (4:9).<\/p>\n<p>God wants patience and faith from his people, not a strident voice. God kept his word and fulfilled the promises he made indicating that his people would return to Jerusalem and that the Temple would be rebuilt. About five hundred years after Zechariah, God fulfilled the promises that he would bring salvation for all people, by sending Jesus the Messiah into the world. Likewise, Jesus’ words that he will one day return and fully establish his Kingdom can be trusted (see Matt 24:27, 30; see also Acts 1:6-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 15:29; 2 Sam 7:28-29; 2 Chr 36:21; Isa 42:1-9; 49:15; Zech 2:13; 4:9-10; 14:3; John 14:1-4; 17:17; Acts 1:6-11; Titus 1:2; Rev 21:5<\/p>","summary_ro":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","summary_en":"God’s Commitment to His People Sometimes, from the perspective of God’s people, it seems that God is being slow to fulfill his promises. Abraham and Sarah had to wait twenty-five years from the time God first promised to make of them a great nation until their son Isaac was born. After God promised the kingship to David, David had to endure many trials under the reign of Saul before God finally established him as king. And though God had promised to bring a remnant back to the Promised Land a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":51755,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:18","title_en":"Study Note: Isaia 49:18","content_ro":"<p><strong>49:18<\/strong> <em>like jewels or bridal ornaments:<\/em> As a wedding calls for festivity and public display, so God’s restoration of Israel would be an open act for all to see (see also 61:10).<\/p>","content_en":"<p><strong>49:18<\/strong> <em>like jewels or bridal ornaments:<\/em> As a wedding calls for festivity and public display, so God’s restoration of Israel would be an open act for all to see (see also 61:10).<\/p>","summary_ro":"49:18 like jewels or bridal ornaments: As a wedding calls for festivity and public display, so God’s restoration of Israel would be an open act for all to see (see also 61:10).","summary_en":"49:18 like jewels or bridal ornaments: As a wedding calls for festivity and public display, so God’s restoration of Israel would be an open act for all to see (see also 61:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79381,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:18","title_en":"Study Note: Isaia 49:18","content_ro":"<p><strong>49:18<\/strong> <em>like jewels or bridal ornaments:<\/em> As a wedding calls for festivity and public display, so God’s restoration of Israel would be an open act for all to see (see also 61:10).<\/p>","content_en":"<p><strong>49:18<\/strong> <em>like jewels or bridal ornaments:<\/em> As a wedding calls for festivity and public display, so God’s restoration of Israel would be an open act for all to see (see also 61:10).<\/p>","summary_ro":"49:18 like jewels or bridal ornaments: As a wedding calls for festivity and public display, so God’s restoration of Israel would be an open act for all to see (see also 61:10).","summary_en":"49:18 like jewels or bridal ornaments: As a wedding calls for festivity and public display, so God’s restoration of Israel would be an open act for all to see (see also 61:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107007,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:18","title_en":"Study Note: Isaia 49:18","content_ro":"<p><strong>49:18<\/strong> <em>like jewels or bridal ornaments:<\/em> As a wedding calls for festivity and public display, so God’s restoration of Israel would be an open act for all to see (see also 61:10).<\/p>","content_en":"<p><strong>49:18<\/strong> <em>like jewels or bridal ornaments:<\/em> As a wedding calls for festivity and public display, so God’s restoration of Israel would be an open act for all to see (see also 61:10).<\/p>","summary_ro":"49:18 like jewels or bridal ornaments: As a wedding calls for festivity and public display, so God’s restoration of Israel would be an open act for all to see (see also 61:10).","summary_en":"49:18 like jewels or bridal ornaments: As a wedding calls for festivity and public display, so God’s restoration of Israel would be an open act for all to see (see also 61:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134633,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:18","title_en":"Study Note: Isaia 49:18","content_ro":"<p><strong>49:18<\/strong> <em>like jewels or bridal ornaments:<\/em> As a wedding calls for festivity and public display, so God’s restoration of Israel would be an open act for all to see (see also 61:10).<\/p>","content_en":"<p><strong>49:18<\/strong> <em>like jewels or bridal ornaments:<\/em> As a wedding calls for festivity and public display, so God’s restoration of Israel would be an open act for all to see (see also 61:10).<\/p>","summary_ro":"49:18 like jewels or bridal ornaments: As a wedding calls for festivity and public display, so God’s restoration of Israel would be an open act for all to see (see also 61:10).","summary_en":"49:18 like jewels or bridal ornaments: As a wedding calls for festivity and public display, so God’s restoration of Israel would be an open act for all to see (see also 61:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":17869,"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":51756,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:19","title_en":"Study Note: Isaia 49:19","content_ro":"<p><strong>49:19-21<\/strong> The population explosion would reach beyond Israel to include the members of foreign nations who turn to the Lord (see 56:6-8; Rev 7:9). • <em>more room:<\/em> The expanded population would require space far beyond the traditional boundaries of the land of Israel (see also Zech 2:4).<\/p>","content_en":"<p><strong>49:19-21<\/strong> The population explosion would reach beyond Israel to include the members of foreign nations who turn to the Lord (see 56:6-8; Rev 7:9). • <em>more room:<\/em> The expanded population would require space far beyond the traditional boundaries of the land of Israel (see also Zech 2:4).<\/p>","summary_ro":"49:19-21 The population explosion would reach beyond Israel to include the members of foreign nations who turn to the Lord (see 56:6-8; Rev 7:9). • more room: The expanded population would require space far beyond the traditional boundaries of the land of Israel (see also Zech 2:4).","summary_en":"49:19-21 The population explosion would reach beyond Israel to include the members of foreign nations who turn to the Lord (see 56:6-8; Rev 7:9). • more room: The expanded population would require space far beyond the traditional boundaries of the land of Israel (see also Zech 2:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79382,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:19","title_en":"Study Note: Isaia 49:19","content_ro":"<p><strong>49:19-21<\/strong> The population explosion would reach beyond Israel to include the members of foreign nations who turn to the Lord (see 56:6-8; Rev 7:9). • <em>more room:<\/em> The expanded population would require space far beyond the traditional boundaries of the land of Israel (see also Zech 2:4).<\/p>","content_en":"<p><strong>49:19-21<\/strong> The population explosion would reach beyond Israel to include the members of foreign nations who turn to the Lord (see 56:6-8; Rev 7:9). • <em>more room:<\/em> The expanded population would require space far beyond the traditional boundaries of the land of Israel (see also Zech 2:4).<\/p>","summary_ro":"49:19-21 The population explosion would reach beyond Israel to include the members of foreign nations who turn to the Lord (see 56:6-8; Rev 7:9). • more room: The expanded population would require space far beyond the traditional boundaries of the land of Israel (see also Zech 2:4).","summary_en":"49:19-21 The population explosion would reach beyond Israel to include the members of foreign nations who turn to the Lord (see 56:6-8; Rev 7:9). • more room: The expanded population would require space far beyond the traditional boundaries of the land of Israel (see also Zech 2:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107008,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:19","title_en":"Study Note: Isaia 49:19","content_ro":"<p><strong>49:19-21<\/strong> The population explosion would reach beyond Israel to include the members of foreign nations who turn to the Lord (see 56:6-8; Rev 7:9). • <em>more room:<\/em> The expanded population would require space far beyond the traditional boundaries of the land of Israel (see also Zech 2:4).<\/p>","content_en":"<p><strong>49:19-21<\/strong> The population explosion would reach beyond Israel to include the members of foreign nations who turn to the Lord (see 56:6-8; Rev 7:9). • <em>more room:<\/em> The expanded population would require space far beyond the traditional boundaries of the land of Israel (see also Zech 2:4).<\/p>","summary_ro":"49:19-21 The population explosion would reach beyond Israel to include the members of foreign nations who turn to the Lord (see 56:6-8; Rev 7:9). • more room: The expanded population would require space far beyond the traditional boundaries of the land of Israel (see also Zech 2:4).","summary_en":"49:19-21 The population explosion would reach beyond Israel to include the members of foreign nations who turn to the Lord (see 56:6-8; Rev 7:9). • more room: The expanded population would require space far beyond the traditional boundaries of the land of Israel (see also Zech 2:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134634,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:19","title_en":"Study Note: Isaia 49:19","content_ro":"<p><strong>49:19-21<\/strong> The population explosion would reach beyond Israel to include the members of foreign nations who turn to the Lord (see 56:6-8; Rev 7:9). • <em>more room:<\/em> The expanded population would require space far beyond the traditional boundaries of the land of Israel (see also Zech 2:4).<\/p>","content_en":"<p><strong>49:19-21<\/strong> The population explosion would reach beyond Israel to include the members of foreign nations who turn to the Lord (see 56:6-8; Rev 7:9). • <em>more room:<\/em> The expanded population would require space far beyond the traditional boundaries of the land of Israel (see also Zech 2:4).<\/p>","summary_ro":"49:19-21 The population explosion would reach beyond Israel to include the members of foreign nations who turn to the Lord (see 56:6-8; Rev 7:9). • more room: The expanded population would require space far beyond the traditional boundaries of the land of Israel (see also Zech 2:4).","summary_en":"49:19-21 The population explosion would reach beyond Israel to include the members of foreign nations who turn to the Lord (see 56:6-8; Rev 7:9). • more room: The expanded population would require space far beyond the traditional boundaries of the land of Israel (see also Zech 2:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":17870,"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":51757,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:22","title_en":"Study Note: Isaia 49:22","content_ro":"<p><strong>49:22<\/strong> <em>carry your little sons . . . your daughters:<\/em> The mighty rulers of the nations, some of whom had previously killed children in Israel, would aid in their return to Zion (see also 60:3-9). Elsewhere Isaiah envisioned people of foreign nations streaming to Zion to worship the Lord (see 2:2-4).<\/p>","content_en":"<p><strong>49:22<\/strong> <em>carry your little sons . . . your daughters:<\/em> The mighty rulers of the nations, some of whom had previously killed children in Israel, would aid in their return to Zion (see also 60:3-9). Elsewhere Isaiah envisioned people of foreign nations streaming to Zion to worship the Lord (see 2:2-4).<\/p>","summary_ro":"49:22 carry your little sons . . . your daughters: The mighty rulers of the nations, some of whom had previously killed children in Israel, would aid in their return to Zion (see also 60:3-9). Elsewhere Isaiah envisioned people of foreign nations streaming to Zion to worship the Lord (see 2:2-4).","summary_en":"49:22 carry your little sons . . . your daughters: The mighty rulers of the nations, some of whom had previously killed children in Israel, would aid in their return to Zion (see also 60:3-9). Elsewhere Isaiah envisioned people of foreign nations streaming to Zion to worship the Lord (see 2:2-4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79383,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:22","title_en":"Study Note: Isaia 49:22","content_ro":"<p><strong>49:22<\/strong> <em>carry your little sons . . . your daughters:<\/em> The mighty rulers of the nations, some of whom had previously killed children in Israel, would aid in their return to Zion (see also 60:3-9). Elsewhere Isaiah envisioned people of foreign nations streaming to Zion to worship the Lord (see 2:2-4).<\/p>","content_en":"<p><strong>49:22<\/strong> <em>carry your little sons . . . your daughters:<\/em> The mighty rulers of the nations, some of whom had previously killed children in Israel, would aid in their return to Zion (see also 60:3-9). Elsewhere Isaiah envisioned people of foreign nations streaming to Zion to worship the Lord (see 2:2-4).<\/p>","summary_ro":"49:22 carry your little sons . . . your daughters: The mighty rulers of the nations, some of whom had previously killed children in Israel, would aid in their return to Zion (see also 60:3-9). Elsewhere Isaiah envisioned people of foreign nations streaming to Zion to worship the Lord (see 2:2-4).","summary_en":"49:22 carry your little sons . . . your daughters: The mighty rulers of the nations, some of whom had previously killed children in Israel, would aid in their return to Zion (see also 60:3-9). Elsewhere Isaiah envisioned people of foreign nations streaming to Zion to worship the Lord (see 2:2-4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107009,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:22","title_en":"Study Note: Isaia 49:22","content_ro":"<p><strong>49:22<\/strong> <em>carry your little sons . . . your daughters:<\/em> The mighty rulers of the nations, some of whom had previously killed children in Israel, would aid in their return to Zion (see also 60:3-9). Elsewhere Isaiah envisioned people of foreign nations streaming to Zion to worship the Lord (see 2:2-4).<\/p>","content_en":"<p><strong>49:22<\/strong> <em>carry your little sons . . . your daughters:<\/em> The mighty rulers of the nations, some of whom had previously killed children in Israel, would aid in their return to Zion (see also 60:3-9). Elsewhere Isaiah envisioned people of foreign nations streaming to Zion to worship the Lord (see 2:2-4).<\/p>","summary_ro":"49:22 carry your little sons . . . your daughters: The mighty rulers of the nations, some of whom had previously killed children in Israel, would aid in their return to Zion (see also 60:3-9). Elsewhere Isaiah envisioned people of foreign nations streaming to Zion to worship the Lord (see 2:2-4).","summary_en":"49:22 carry your little sons . . . your daughters: The mighty rulers of the nations, some of whom had previously killed children in Israel, would aid in their return to Zion (see also 60:3-9). Elsewhere Isaiah envisioned people of foreign nations streaming to Zion to worship the Lord (see 2:2-4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134635,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:22","title_en":"Study Note: Isaia 49:22","content_ro":"<p><strong>49:22<\/strong> <em>carry your little sons . . . your daughters:<\/em> The mighty rulers of the nations, some of whom had previously killed children in Israel, would aid in their return to Zion (see also 60:3-9). Elsewhere Isaiah envisioned people of foreign nations streaming to Zion to worship the Lord (see 2:2-4).<\/p>","content_en":"<p><strong>49:22<\/strong> <em>carry your little sons . . . your daughters:<\/em> The mighty rulers of the nations, some of whom had previously killed children in Israel, would aid in their return to Zion (see also 60:3-9). Elsewhere Isaiah envisioned people of foreign nations streaming to Zion to worship the Lord (see 2:2-4).<\/p>","summary_ro":"49:22 carry your little sons . . . your daughters: The mighty rulers of the nations, some of whom had previously killed children in Israel, would aid in their return to Zion (see also 60:3-9). Elsewhere Isaiah envisioned people of foreign nations streaming to Zion to worship the Lord (see 2:2-4).","summary_en":"49:22 carry your little sons . . . your daughters: The mighty rulers of the nations, some of whom had previously killed children in Israel, would aid in their return to Zion (see also 60:3-9). Elsewhere Isaiah envisioned people of foreign nations streaming to Zion to worship the Lord (see 2:2-4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":51758,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:23","title_en":"Study Note: Isaia 49:23","content_ro":"<p><strong>49:23<\/strong> <em>you will know that I am the<\/em> <span>Lord<\/span><em>:<\/em> The stunning role-reversal—kings and queens serving the lowly exiles upon their return—would reveal God’s power to do the unimaginable (see also 60:16). • The godly would experience temporary disgrace in the Exile but would not ultimately <em>be put to shame<\/em><em>,<\/em> as the idolaters and ungodly were.<\/p>","content_en":"<p><strong>49:23<\/strong> <em>you will know that I am the<\/em> <span>Lord<\/span><em>:<\/em> The stunning role-reversal—kings and queens serving the lowly exiles upon their return—would reveal God’s power to do the unimaginable (see also 60:16). • The godly would experience temporary disgrace in the Exile but would not ultimately <em>be put to shame<\/em><em>,<\/em> as the idolaters and ungodly were.<\/p>","summary_ro":"49:23 you will know that I am the Lord: The stunning role-reversal—kings and queens serving the lowly exiles upon their return—would reveal God’s power to do the unimaginable (see also 60:16). • The godly would experience temporary disgrace in the Exile but would not ultimately be put to shame, as the idolaters and ungodly were.","summary_en":"49:23 you will know that I am the Lord: The stunning role-reversal—kings and queens serving the lowly exiles upon their return—would reveal God’s power to do the unimaginable (see also 60:16). • The godly would experience temporary disgrace in the Exile but would not ultimately be put to shame, as the idolaters and ungodly were.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79384,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:23","title_en":"Study Note: Isaia 49:23","content_ro":"<p><strong>49:23<\/strong> <em>you will know that I am the<\/em> <span>Lord<\/span><em>:<\/em> The stunning role-reversal—kings and queens serving the lowly exiles upon their return—would reveal God’s power to do the unimaginable (see also 60:16). • The godly would experience temporary disgrace in the Exile but would not ultimately <em>be put to shame<\/em><em>,<\/em> as the idolaters and ungodly were.<\/p>","content_en":"<p><strong>49:23<\/strong> <em>you will know that I am the<\/em> <span>Lord<\/span><em>:<\/em> The stunning role-reversal—kings and queens serving the lowly exiles upon their return—would reveal God’s power to do the unimaginable (see also 60:16). • The godly would experience temporary disgrace in the Exile but would not ultimately <em>be put to shame<\/em><em>,<\/em> as the idolaters and ungodly were.<\/p>","summary_ro":"49:23 you will know that I am the Lord: The stunning role-reversal—kings and queens serving the lowly exiles upon their return—would reveal God’s power to do the unimaginable (see also 60:16). • The godly would experience temporary disgrace in the Exile but would not ultimately be put to shame, as the idolaters and ungodly were.","summary_en":"49:23 you will know that I am the Lord: The stunning role-reversal—kings and queens serving the lowly exiles upon their return—would reveal God’s power to do the unimaginable (see also 60:16). • The godly would experience temporary disgrace in the Exile but would not ultimately be put to shame, as the idolaters and ungodly were.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107010,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:23","title_en":"Study Note: Isaia 49:23","content_ro":"<p><strong>49:23<\/strong> <em>you will know that I am the<\/em> <span>Lord<\/span><em>:<\/em> The stunning role-reversal—kings and queens serving the lowly exiles upon their return—would reveal God’s power to do the unimaginable (see also 60:16). • The godly would experience temporary disgrace in the Exile but would not ultimately <em>be put to shame<\/em><em>,<\/em> as the idolaters and ungodly were.<\/p>","content_en":"<p><strong>49:23<\/strong> <em>you will know that I am the<\/em> <span>Lord<\/span><em>:<\/em> The stunning role-reversal—kings and queens serving the lowly exiles upon their return—would reveal God’s power to do the unimaginable (see also 60:16). • The godly would experience temporary disgrace in the Exile but would not ultimately <em>be put to shame<\/em><em>,<\/em> as the idolaters and ungodly were.<\/p>","summary_ro":"49:23 you will know that I am the Lord: The stunning role-reversal—kings and queens serving the lowly exiles upon their return—would reveal God’s power to do the unimaginable (see also 60:16). • The godly would experience temporary disgrace in the Exile but would not ultimately be put to shame, as the idolaters and ungodly were.","summary_en":"49:23 you will know that I am the Lord: The stunning role-reversal—kings and queens serving the lowly exiles upon their return—would reveal God’s power to do the unimaginable (see also 60:16). • The godly would experience temporary disgrace in the Exile but would not ultimately be put to shame, as the idolaters and ungodly were.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134636,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:23","title_en":"Study Note: Isaia 49:23","content_ro":"<p><strong>49:23<\/strong> <em>you will know that I am the<\/em> <span>Lord<\/span><em>:<\/em> The stunning role-reversal—kings and queens serving the lowly exiles upon their return—would reveal God’s power to do the unimaginable (see also 60:16). • The godly would experience temporary disgrace in the Exile but would not ultimately <em>be put to shame<\/em><em>,<\/em> as the idolaters and ungodly were.<\/p>","content_en":"<p><strong>49:23<\/strong> <em>you will know that I am the<\/em> <span>Lord<\/span><em>:<\/em> The stunning role-reversal—kings and queens serving the lowly exiles upon their return—would reveal God’s power to do the unimaginable (see also 60:16). • The godly would experience temporary disgrace in the Exile but would not ultimately <em>be put to shame<\/em><em>,<\/em> as the idolaters and ungodly were.<\/p>","summary_ro":"49:23 you will know that I am the Lord: The stunning role-reversal—kings and queens serving the lowly exiles upon their return—would reveal God’s power to do the unimaginable (see also 60:16). • The godly would experience temporary disgrace in the Exile but would not ultimately be put to shame, as the idolaters and ungodly were.","summary_en":"49:23 you will know that I am the Lord: The stunning role-reversal—kings and queens serving the lowly exiles upon their return—would reveal God’s power to do the unimaginable (see also 60:16). • The godly would experience temporary disgrace in the Exile but would not ultimately be put to shame, as the idolaters and ungodly were.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":51759,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:24","title_en":"Study Note: Isaia 49:24","content_ro":"<p><strong>49:24<\/strong> <em>Who can snatch . . . Who can demand:<\/em> The people considered it nearly impossible that they would be rescued from their oppressors.<\/p>","content_en":"<p><strong>49:24<\/strong> <em>Who can snatch . . . Who can demand:<\/em> The people considered it nearly impossible that they would be rescued from their oppressors.<\/p>","summary_ro":"49:24 Who can snatch . . . Who can demand: The people considered it nearly impossible that they would be rescued from their oppressors.","summary_en":"49:24 Who can snatch . . . Who can demand: The people considered it nearly impossible that they would be rescued from their oppressors.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79385,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:24","title_en":"Study Note: Isaia 49:24","content_ro":"<p><strong>49:24<\/strong> <em>Who can snatch . . . Who can demand:<\/em> The people considered it nearly impossible that they would be rescued from their oppressors.<\/p>","content_en":"<p><strong>49:24<\/strong> <em>Who can snatch . . . Who can demand:<\/em> The people considered it nearly impossible that they would be rescued from their oppressors.<\/p>","summary_ro":"49:24 Who can snatch . . . Who can demand: The people considered it nearly impossible that they would be rescued from their oppressors.","summary_en":"49:24 Who can snatch . . . Who can demand: The people considered it nearly impossible that they would be rescued from their oppressors.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107011,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:24","title_en":"Study Note: Isaia 49:24","content_ro":"<p><strong>49:24<\/strong> <em>Who can snatch . . . Who can demand:<\/em> The people considered it nearly impossible that they would be rescued from their oppressors.<\/p>","content_en":"<p><strong>49:24<\/strong> <em>Who can snatch . . . Who can demand:<\/em> The people considered it nearly impossible that they would be rescued from their oppressors.<\/p>","summary_ro":"49:24 Who can snatch . . . Who can demand: The people considered it nearly impossible that they would be rescued from their oppressors.","summary_en":"49:24 Who can snatch . . . Who can demand: The people considered it nearly impossible that they would be rescued from their oppressors.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134637,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:24","title_en":"Study Note: Isaia 49:24","content_ro":"<p><strong>49:24<\/strong> <em>Who can snatch . . . Who can demand:<\/em> The people considered it nearly impossible that they would be rescued from their oppressors.<\/p>","content_en":"<p><strong>49:24<\/strong> <em>Who can snatch . . . Who can demand:<\/em> The people considered it nearly impossible that they would be rescued from their oppressors.<\/p>","summary_ro":"49:24 Who can snatch . . . Who can demand: The people considered it nearly impossible that they would be rescued from their oppressors.","summary_en":"49:24 Who can snatch . . . Who can demand: The people considered it nearly impossible that they would be rescued from their oppressors.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":33602,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Salvation","title_en":"Salvation","content_ro":"<h3>SALVATION<\/h3>\n<p>God’s way of providing people deliverance from sin and death. Scripture reveals God but it also reveals his plan to save the human race. In that sense, salvation is a major theme in both the OT and NT.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The concept of salvation is represented by various terms and situations in both Testaments. Among several Hebrew words that mean “deliver” or “save,” the Hebrew verb <span class=\"hebrew\" lang=\"he\">yasha‘<\/span> and derivatives are most frequently translated by English versions as “save” or “salvation.” Frequency in the English Bible depends upon the version considered. For example, in the OT “salvation” is found 74 times in the <span>nlt<\/span>, 80 times in the <span>niv<\/span>, 90 times in the <span>rsv<\/span>, 111 times in the <span>nasb<\/span>, and 119 times in the <span>kjv<\/span>. Salvation is not used as a technical term in the OT and is ascribed to both individuals and God. Leaders like Samson (Jgs 13:5) or David (2 Sm 8:6) are used of the Lord to bring deliverance to God’s people.<\/p>\n<p>Israel’s concept of salvation was rooted in the historical experience of the exodus. This momentous occasion was an opportunity to witness the salvation of the Lord (Ex 14:13) firsthand. Poets (Ps 106:8) and prophets (Is 43:3; Hos 13:4) later reiterated God’s salvation when recalling the exodus experience. Israel’s understanding of salvation was worked out in historical instances like Sennacherib’s attack on Jerusalem in 701 <span>BC<\/span>, when the Lord declared that he would save the city for his name’s sake (2 Kgs 19:34; cf. 18:30, 35). Israel’s opportunity to see God’s salvation through various leaders and situations corroborated this understanding of God as the God of salvation.<\/p>\n<p>Israel’s response to God’s deliverance was primarily praise, as evidenced so often in the psalms (Pss 3:8; 9:14; 21:1) and earlier poetic passages (Ex 15:2; 1 Sm 2:1). In addition, they directed petitions and pleas for help to the Lord for his salvation—whether from enemies (Pss 35:3; 38:22), sickness (69:29), or battle (140:7; 144:10-11)—and in faith expected his deliverance (35:9; 65:5).<\/p>\n<p>The prophets emphasized the eschatological (end-time) aspect of salvation. God’s ability to save was revealed by his great works in the past, which thus promoted the anticipation of his work of deliverance in the future. This future hope was for the nation of Israel (Is 45:17) but anticipated universal deliverance (49:6). The prophets looked forward to deliverance and return from exile in Babylon (Is 49:25-26; Jer 46:27), yet they also spoke of an abiding future salvation (Is 45:17; 51:6-8). The messianic hope is indicated in passages that speak of an individual who will bring God’s salvation. Isaiah speaks of the Servant who brings salvation to the ends of the earth (49:6), while Jeremiah writes of deliverance by God’s righteous Branch (Jer 23:5-6). The mention of the king who brings salvation in Zechariah 9:9 reflects this messianic theme and is applied to Jesus Christ in Matthew 21:4-5.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In classical Greek the verb <span class=\"greek\" lang=\"el\">sozo<\/span> (“to save”) and noun <span class=\"greek\" lang=\"el\">soteria<\/span> (“salvation”) are used for the concept of “rescue,” “deliverance” or “salvation,” and even “well-being” or “health.” The Septuagint most frequently uses <span class=\"greek\" lang=\"el\">sozo<\/span> to render the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span> (“to save”), and the NT primarily employs <span class=\"greek\" lang=\"el\">sozo<\/span> and its derivatives for the idea of salvation.<\/p>\n<p>These Greek terms are generally used theologically in the NT, but examples of nontheological usage occur. In Acts 27, these words refer to the threat and deliverance of the soldiers, sailors, and prisoners from shipwreck (vv 20, 31), as well as their well-being (v 34).<\/p>\n<p>In the Gospels “salvation” is clearly connected with the OT concept of salvation; it is applied to the coming of Christ in Zechariah’s prophecy (Lk 1:69, 71; cf. Pss 106:10; 132:17) and in Simeon’s hymn of praise (Lk 2:30). While <span class=\"greek\" lang=\"el\">soteria<\/span> does not occur frequently in the Gospels, the concept of salvation is implied in Jesus’ statement about entrance into the kingdom of God (Mt 19:24-26) and his miracles of healing (Lk 17:19; 18:42).<\/p>\n<p>The NT teaches that salvation has its source in Jesus Christ (2 Tm 2:10; Heb 5:9), who is the “author” and mediator of salvation (Heb 2:10; 7:25). Salvation is God’s work (1 Thes 5:9) and is offered by his grace (Eph 2:8-9). The message of salvation is contained in the Scriptures (2 Tm 3:15) and is carried by those who proclaim the word of truth (Eph 1:13). The appropriate response is repentance (2 Cor 7:10) and faith (2 Tm 3:15; 1 Pt 1:9). This was the preaching of the early church as it proclaimed the Savior Jesus (Acts 4:12; 13:23-26; 16:30-31). Paul especially proclaimed the universality of God’s offer of salvation (Rom 1:16; Ti 2:11). His desire was for Jews to be saved (Rom 10:1), though he primarily preached the message of salvation to the Gentiles (11:11-13).<\/p>\n<p>Within the Scriptures there are many other terms associated with the concept of salvation. The new birth speaks of being made alive in Christ (“born again,” Jn 3:3). Justification envisions one’s legal standing before God, while redemption speaks more of the means of salvation—the payment of a price to bring one back to God. Reconciliation speaks of a change in relationship and propitiation, which evokes the OT sacrificial system and points to the turning away of God’s wrath. These terms and others share some common ground with the biblical concept of salvation, but all point to the person and work of Jesus Christ the Savior.<\/p>\n<p><em>See also<\/em> Justification, Justified; Reconciliation; Redeemer, Redemption; Savior.<\/p>","content_en":"<h3>SALVATION<\/h3>\n<p>God’s way of providing people deliverance from sin and death. Scripture reveals God but it also reveals his plan to save the human race. In that sense, salvation is a major theme in both the OT and NT.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The concept of salvation is represented by various terms and situations in both Testaments. Among several Hebrew words that mean “deliver” or “save,” the Hebrew verb <span class=\"hebrew\" lang=\"he\">yasha‘<\/span> and derivatives are most frequently translated by English versions as “save” or “salvation.” Frequency in the English Bible depends upon the version considered. For example, in the OT “salvation” is found 74 times in the <span>nlt<\/span>, 80 times in the <span>niv<\/span>, 90 times in the <span>rsv<\/span>, 111 times in the <span>nasb<\/span>, and 119 times in the <span>kjv<\/span>. Salvation is not used as a technical term in the OT and is ascribed to both individuals and God. Leaders like Samson (Jgs 13:5) or David (2 Sm 8:6) are used of the Lord to bring deliverance to God’s people.<\/p>\n<p>Israel’s concept of salvation was rooted in the historical experience of the exodus. This momentous occasion was an opportunity to witness the salvation of the Lord (Ex 14:13) firsthand. Poets (Ps 106:8) and prophets (Is 43:3; Hos 13:4) later reiterated God’s salvation when recalling the exodus experience. Israel’s understanding of salvation was worked out in historical instances like Sennacherib’s attack on Jerusalem in 701 <span>BC<\/span>, when the Lord declared that he would save the city for his name’s sake (2 Kgs 19:34; cf. 18:30, 35). Israel’s opportunity to see God’s salvation through various leaders and situations corroborated this understanding of God as the God of salvation.<\/p>\n<p>Israel’s response to God’s deliverance was primarily praise, as evidenced so often in the psalms (Pss 3:8; 9:14; 21:1) and earlier poetic passages (Ex 15:2; 1 Sm 2:1). In addition, they directed petitions and pleas for help to the Lord for his salvation—whether from enemies (Pss 35:3; 38:22), sickness (69:29), or battle (140:7; 144:10-11)—and in faith expected his deliverance (35:9; 65:5).<\/p>\n<p>The prophets emphasized the eschatological (end-time) aspect of salvation. God’s ability to save was revealed by his great works in the past, which thus promoted the anticipation of his work of deliverance in the future. This future hope was for the nation of Israel (Is 45:17) but anticipated universal deliverance (49:6). The prophets looked forward to deliverance and return from exile in Babylon (Is 49:25-26; Jer 46:27), yet they also spoke of an abiding future salvation (Is 45:17; 51:6-8). The messianic hope is indicated in passages that speak of an individual who will bring God’s salvation. Isaiah speaks of the Servant who brings salvation to the ends of the earth (49:6), while Jeremiah writes of deliverance by God’s righteous Branch (Jer 23:5-6). The mention of the king who brings salvation in Zechariah 9:9 reflects this messianic theme and is applied to Jesus Christ in Matthew 21:4-5.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In classical Greek the verb <span class=\"greek\" lang=\"el\">sozo<\/span> (“to save”) and noun <span class=\"greek\" lang=\"el\">soteria<\/span> (“salvation”) are used for the concept of “rescue,” “deliverance” or “salvation,” and even “well-being” or “health.” The Septuagint most frequently uses <span class=\"greek\" lang=\"el\">sozo<\/span> to render the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span> (“to save”), and the NT primarily employs <span class=\"greek\" lang=\"el\">sozo<\/span> and its derivatives for the idea of salvation.<\/p>\n<p>These Greek terms are generally used theologically in the NT, but examples of nontheological usage occur. In Acts 27, these words refer to the threat and deliverance of the soldiers, sailors, and prisoners from shipwreck (vv 20, 31), as well as their well-being (v 34).<\/p>\n<p>In the Gospels “salvation” is clearly connected with the OT concept of salvation; it is applied to the coming of Christ in Zechariah’s prophecy (Lk 1:69, 71; cf. Pss 106:10; 132:17) and in Simeon’s hymn of praise (Lk 2:30). While <span class=\"greek\" lang=\"el\">soteria<\/span> does not occur frequently in the Gospels, the concept of salvation is implied in Jesus’ statement about entrance into the kingdom of God (Mt 19:24-26) and his miracles of healing (Lk 17:19; 18:42).<\/p>\n<p>The NT teaches that salvation has its source in Jesus Christ (2 Tm 2:10; Heb 5:9), who is the “author” and mediator of salvation (Heb 2:10; 7:25). Salvation is God’s work (1 Thes 5:9) and is offered by his grace (Eph 2:8-9). The message of salvation is contained in the Scriptures (2 Tm 3:15) and is carried by those who proclaim the word of truth (Eph 1:13). The appropriate response is repentance (2 Cor 7:10) and faith (2 Tm 3:15; 1 Pt 1:9). This was the preaching of the early church as it proclaimed the Savior Jesus (Acts 4:12; 13:23-26; 16:30-31). Paul especially proclaimed the universality of God’s offer of salvation (Rom 1:16; Ti 2:11). His desire was for Jews to be saved (Rom 10:1), though he primarily preached the message of salvation to the Gentiles (11:11-13).<\/p>\n<p>Within the Scriptures there are many other terms associated with the concept of salvation. The new birth speaks of being made alive in Christ (“born again,” Jn 3:3). Justification envisions one’s legal standing before God, while redemption speaks more of the means of salvation—the payment of a price to bring one back to God. Reconciliation speaks of a change in relationship and propitiation, which evokes the OT sacrificial system and points to the turning away of God’s wrath. These terms and others share some common ground with the biblical concept of salvation, but all point to the person and work of Jesus Christ the Savior.<\/p>\n<p><em>See also<\/em> Justification, Justified; Reconciliation; Redeemer, Redemption; Savior.<\/p>","summary_ro":"SALVATION God’s way of providing people deliverance from sin and death. Scripture reveals God but it also reveals his plan to save the human race. In that sense, salvation is a major theme in both the OT and NT. In the Old Testament The concept of salvation is represented by various terms and situations in both Testaments. Among several Hebrew words that mean “deliver” or “save,” the Hebrew verb yasha‘ and derivatives are most frequently translated by English versions as “save” or “salvation....","summary_en":"SALVATION God’s way of providing people deliverance from sin and death. Scripture reveals God but it also reveals his plan to save the human race. In that sense, salvation is a major theme in both the OT and NT. In the Old Testament The concept of salvation is represented by various terms and situations in both Testaments. Among several Hebrew words that mean “deliver” or “save,” the Hebrew verb yasha‘ and derivatives are most frequently translated by English versions as “save” or “salvation....","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51760,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:25","title_en":"Study Note: Isaia 49:25","content_ro":"<p><strong>49:25<\/strong> The Lord is like a warrior who <em>will fight<\/em> to protect his children, as promised to Abraham (Gen 12:3; see also Isa 54:15).<\/p>","content_en":"<p><strong>49:25<\/strong> The Lord is like a warrior who <em>will fight<\/em> to protect his children, as promised to Abraham (Gen 12:3; see also Isa 54:15).<\/p>","summary_ro":"49:25 The Lord is like a warrior who will fight to protect his children, as promised to Abraham (Gen 12:3; see also Isa 54:15).","summary_en":"49:25 The Lord is like a warrior who will fight to protect his children, as promised to Abraham (Gen 12:3; see also Isa 54:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79386,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:25","title_en":"Study Note: Isaia 49:25","content_ro":"<p><strong>49:25<\/strong> The Lord is like a warrior who <em>will fight<\/em> to protect his children, as promised to Abraham (Gen 12:3; see also Isa 54:15).<\/p>","content_en":"<p><strong>49:25<\/strong> The Lord is like a warrior who <em>will fight<\/em> to protect his children, as promised to Abraham (Gen 12:3; see also Isa 54:15).<\/p>","summary_ro":"49:25 The Lord is like a warrior who will fight to protect his children, as promised to Abraham (Gen 12:3; see also Isa 54:15).","summary_en":"49:25 The Lord is like a warrior who will fight to protect his children, as promised to Abraham (Gen 12:3; see also Isa 54:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107012,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:25","title_en":"Study Note: Isaia 49:25","content_ro":"<p><strong>49:25<\/strong> The Lord is like a warrior who <em>will fight<\/em> to protect his children, as promised to Abraham (Gen 12:3; see also Isa 54:15).<\/p>","content_en":"<p><strong>49:25<\/strong> The Lord is like a warrior who <em>will fight<\/em> to protect his children, as promised to Abraham (Gen 12:3; see also Isa 54:15).<\/p>","summary_ro":"49:25 The Lord is like a warrior who will fight to protect his children, as promised to Abraham (Gen 12:3; see also Isa 54:15).","summary_en":"49:25 The Lord is like a warrior who will fight to protect his children, as promised to Abraham (Gen 12:3; see also Isa 54:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134638,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 49:25","title_en":"Study Note: Isaia 49:25","content_ro":"<p><strong>49:25<\/strong> The Lord is like a warrior who <em>will fight<\/em> to protect his children, as promised to Abraham (Gen 12:3; see also Isa 54:15).<\/p>","content_en":"<p><strong>49:25<\/strong> The Lord is like a warrior who <em>will fight<\/em> to protect his children, as promised to Abraham (Gen 12:3; see also Isa 54:15).<\/p>","summary_ro":"49:25 The Lord is like a warrior who will fight to protect his children, as promised to Abraham (Gen 12:3; see also Isa 54:15).","summary_en":"49:25 The Lord is like a warrior who will fight to protect his children, as promised to Abraham (Gen 12:3; see also Isa 54:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":14305,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Names of God","title_en":"Names of God","content_ro":"<h3>GOD, Names of<\/h3>\n<p>God’s self-identifications expressing various aspects of his being.<\/p>\n<p>Preview<\/p>\n<p>• The Biblical Idea of Name<\/p>\n<p>• The Names of God in the Old Testament<\/p>\n<p>• The Names of God in the New Testament<\/p>\n<p class=\"h2\" id=\"TheBiblicalIdeaofName\">The Biblical Idea of Name<\/p>\n<p>In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies.<\/p>\n<p>In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” <em>(<\/em><span class=\"greek\" lang=\"el\">onoma<\/span><em>)<\/em> is derived from a verb that means “to know.” A name, therefore, indicates that by which a person or object is to be known. But the idea of name is not to be taken in the sense of a label or an arbitrary means of identifying or specifying a person, place, or object. “Name” in biblical usage correctly describes the person, place, or object and indicates the essential character of that to which the name is given. Adam named the animals according to their nature (Gn 2:19-20); Noah means “one who brings relief and comfort” (5:29); Jesus means “savior” (Mt 1:21). When a person was given a new position or a radical change took place in his life, a new name was given to indicate that new aspect—for example, Abraham (“father of many,” Gn 17:5), and Israel (“one who strives with God” or “God strives,” 32:28). The name of a person or people expressed what the person or people thought the proper description or statement of character was.<\/p>\n<p>With regard to the names of God, there are considerable differences, and these are most clearly seen when biblical scholars and theologians confront the question of whether the names of God are ascriptions given by God concerning himself or they are ascriptions given to God by people who observed his acts and reflected on his character as discerned through a study of divine deeds. Here are some examples of various kinds of divine names:<\/p>\n<p>1. Proper names: El, Yahweh, Adonai, Theos (God), Kurios (Lord).<\/p>\n<li>2. Personal names: Father, Abba, Son, Jesus, Holy Spirit.<\/li>\n<li>3. Titles: Creator, Messiah\/Christ, Paraclete\/Comforter.<\/li>\n<li>4. Essential names: Light, Love, Spirit.<\/li>\n<li>5. Descriptive names: Rock, Ba’al, Master, Rabboni, Shepherd.<\/li>\n<p class=\"h2\" id=\"TheNamesofGodintheOldTestament\">The Names of God in the Old Testament<\/p>\n<h5>El and Related Names<\/h5>\n<p>The name <span class=\"hebrew\" lang=\"he\">’El<\/span> is found over 200 times in the Hebrew Bible. It is best translated as “God.” The term <span class=\"hebrew\" lang=\"he\">’el<\/span> has a number of possible meanings. The root is thought by some to be <span class=\"hebrew\" lang=\"he\">’ul<\/span><em>,<\/em> which means “to be first” or “to be strong.” Others suggest the root is <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to precede” and suggests “leader” or “commander.” It can also mean “to be afraid.” Thus God as <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> as the strong one, is to be feared. Still others suggest the preposition <span class=\"hebrew\" lang=\"he\">’el<\/span> (“to, toward”) as the root; the idea then is of “one giving self to others” or of “one to whom others go for help.” Some scholars suggest that the word <span class=\"hebrew\" lang=\"he\">’alim<\/span><em>,<\/em> meaning “to bind,” should be considered as a root also—that is, “the strong one binds and holds firm control.” Common to these four suggested root meanings is the idea of strength, power, and of supreme excellence and greatness.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El<\/span> in the OT is used particularly in the earlier books, where it describes God’s exercising dynamic power as distinguished from authority. <span class=\"hebrew\" lang=\"he\">’El<\/span> speaks of God as the great doer and producer. He is the One who exercises such power that whatever is made, done, kept, or destroyed is his doing (cf. Ex 15). <span class=\"hebrew\" lang=\"he\">’El<\/span> is also used to express the idea that God is not to be identified as part of creation but as the One who is above, behind, and beyond creation (Ps 19:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is also commonly used as the name of God, occurring over 2,500 times in the OT. There are differences of opinion concerning the exact origin and meaning of this plural name. Some have suggested that <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is the plural form of <span class=\"hebrew\" lang=\"he\">’El<\/span><em>,<\/em> but it seems more likely that it is a plural of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>,<\/em> which appears in the poetical writings. Some critical writers have suggested that this plural form is borrowed from pagan polytheistic sources, but no such plural form is found among pagans as the name of a deity. Others have suggested that the plural form is used to indicate the triune nature of God, and support for this has been seen in the use of a singular verb with this plural noun. The biblical doctrine of the Trinity, as it is developed throughout the Scriptures, does not appear to be based on the use of this plural form of God’s name, even though the two positions are not contradictory.<\/p>\n<p>The plural form, <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>,<\/em> is best understood as expressing intensity. God makes himself known by this name as the Lord of intense and extensive glory and richness as he exercises his preeminence and power in the created cosmos. Hence, when the Scripture speaks of creation, it states, “In the beginning <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> created the heavens and the earth” (Gn 1:1). This name is repeated 35 times in Genesis 1 and 2 in connection with God’s power as revealed in Creation. In the book of Deuteronomy the name <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is used repeatedly to stress the majestic power of God that was shown in Israel’s release from bondage in Egypt, preservation in the wilderness, and preparation for entrance into the Promised Land. In this context, God <em>(<\/em><span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>)<\/em> is also recognized as the Lawgiver who will powerfully execute judgment on covenant breakers. The psalmists also used this named repeatedly as they acknowledged and praised God the majestic ruler who had demonstrated his omnipotence in many dimensions of life (see Ps 68, in which <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> appears 26 times.)<\/p>\n<p>Some scholars point to the use of <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> when God spoke to Abraham and said he would be <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> to the patriarch and his seed; that is, God would be in a covenant relationship to them (Gn 17:1-8). Included in this relationship is the idea that God is ever ready to use his power on behalf of those who are in covenant with him. Thus, <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Elohim<\/span> also expresses the concept of God’s faithfulness in regard to the covenant and the promises and blessings involved in it.<\/p>\n<p>The name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> occurs mainly in the poetical writings, no fewer than 41 times in Job. Isaiah used it to express the incomparable character of God (Is 44:8). In like manner David asked, “Who is God [<span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span>], but the <span>Lord<\/span>?” (2 Sm 22:32). Moses was the first to use the name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> in his song (Dt 32:15-17), referring to Israel’s God in the context of the “no-gods,” which had been chosen in place of the Rock of salvation and the incomparable One. This name was probably used to stress the fact that God is the only true and living One, the One to be adored and worshiped; he is to be revered with a holy fear.<\/p>\n<p>Another closely related name is <span class=\"hebrew\" lang=\"he\">’Elah<\/span><em>,<\/em> found in Ezra and Daniel. Some think <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is a Chaldee or Aramaic form of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>.<\/em> Its root is said to be <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to fear” or “to be perplexed.” God as <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is the God to be feared and worshiped accordingly. In view of this meaning, it can be understood why, in the time of Israel’s exile and immediately after their return, this name was commonly used.<\/p>\n<p>Three other names of God include the term <span class=\"hebrew\" lang=\"he\">’El<\/span><em>:<\/em><\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Elyon<\/span> is the name used to designate the God of Melchizedek (Gn 14:18-22) as God Most High. In Psalms 57:2 and 78:56 the Hebrew reads <span class=\"hebrew\" lang=\"he\">’Elohim ‘Elyon<\/span><em>.<\/em> It is believed that the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">‘alah<\/span><em>,<\/em> meaning “go up, be elevated, to be exalted.” There are a number of instances where the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is used alone, but the context indicates that it is then used as a synonym for God (e.g., Nm 24:16; Ps 83:18; Is 14:14). The term <span class=\"hebrew\" lang=\"he\">‘elyon<\/span> is used quite frequently as an adjective; it is then translated as “high, highest, upper, uppermost.” The basic ascription given to God when this name is employed is to One who is above all things as the maker, possessor, and ruler. He is incomparable in every way; he is subject to no one and no thing; he is the Exalted One.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is used in the longer form seven times in the Scriptures (Gn 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3; Ez 10:5). In the shorter form <em>(<\/em><span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>),<\/em> it appears more frequently: in Job 30 times; in Psalms 19:1 and 68:14; once in Ruth (1:21), Isaiah (13:6), Ezekiel (1:24), and Joel (1:15). In these passages the combined ideas of God as the all-powerful, all-sufficient, transcendent, sovereign ruler and disposer are present. This meaning is generally accepted, but there are differences as to the exact meaning of the term <span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>.<\/em> Some have begun with <span class=\"hebrew\" lang=\"he\">shad<\/span> as the first concept to be considered; its meaning is “breast, pap, or teat,” and it is considered a “precious metaphor” of the God who nourishes, supplies, and satisfies. The root of <span class=\"hebrew\" lang=\"he\">shad<\/span> <em>(<\/em><span class=\"hebrew\" lang=\"he\">shadah<\/span><em>),<\/em> in Semitic usage, is to moisten. This meaning is not the preferred one in the context of which <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> appears; nor is <span class=\"hebrew\" lang=\"he\">shed<\/span> (demon), which some scholars have sought to use because it appears in Deuteronomy 32:17 and Psalm 106:37 speaking of Israel’s idolatry. In addition to the fact that <span class=\"hebrew\" lang=\"he\">shed<\/span> is spelled differently, the connection between the concept of demon and God as all-powerful is difficult to establish. More acceptable is the suggestion that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is a composite term of <span class=\"hebrew\" lang=\"he\">sha<\/span> (“the one who”) and <span class=\"hebrew\" lang=\"he\">dai<\/span> (“is sufficient”). The later Greek versions have adopted this meaning. The most preferred explanation is that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">shadad<\/span> (“to overpower, to deal violently, or to devastate”). A clear connection between <span class=\"hebrew\" lang=\"he\">shadad<\/span> and <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is said to be found in Isaiah 13:6 and Joel 1:15. God as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is presented as the all-powerful One, totally self-sufficient, absolute ruler, and the One who can and does make final disposition. The Septuagint has adapted this meaning; it translates <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> as <span class=\"greek\" lang=\"el\">Pantokrator<\/span><em>,<\/em> the “All-Ruler” or “Sovereign One.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> is used to refer to God as the everlasting or eternal One, a clear instance where the name of God and an attribute of God are combined. The term <span class=\"hebrew\" lang=\"he\">‘olam<\/span> has a wide range of uses. It is usually defined in lexicons as meaning “long duration, antiquity, and indefinite futurity.” It is used to speak of God’s existence, of God’s covenant and promises, and of the Messiah’s reign. Speaking to God, the psalmist said, “You are from <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting) to <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting)” (Ps 90:2), and the prophet Isaiah spoke of God as the everlasting Creator (Is 40:28) and as everlasting strength (26:4), and Jeremiah spoke of God as everlasting King (Jer 10:10). God’s everlastingness or eternity speaks of his infinity in relation to time. <span class=\"hebrew\" lang=\"he\">‘Olam<\/span><em>,<\/em> as ascribed to God, should not be thought of as duration prolonged indefinitely backward and forward. Rather, the word speaks to God’s transcending all temporal limits; in addition, <span class=\"hebrew\" lang=\"he\">‘olam<\/span> refers to the quality of God that differs essentially from time. The Scriptures speak of <span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> in contexts where the believer’s assurance of well-being, security, and hope are presented as prized possessions.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is a name that speaks of God’s power and might. <span class=\"hebrew\" lang=\"he\">Gibbor<\/span> alone is used in reference to mighty and heroic men. The two terms together always refer to God, and in some instances <span class=\"hebrew\" lang=\"he\">Haggadol<\/span> (“the greatest”) is added (Dt 10:17; Jer 32:18) to emphasize the greatness and awesome majesty of God. <span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is also used to describe the Messiah in Isaiah 9:6 (cf. Ps 45:4).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Ro’i<\/span> is used once to describe God as the seeing One. Hagar described the Lord this way when she was found in the wilderness (Gn 16:13). Psalm 139:1-2 expresses this concept of God as the all-seeing One from whose eye nothing is hidden (cf. Ps 33:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is a distinctly proper name of God. It is never used to refer to any pagan gods; neither is it used in regard to men. It appears 6,823 times in the OT, occurring first in Genesis 2:4, where it is joined with <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>.<\/em> <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used 164 times in Genesis, and it appears 1,800 times in Exodus through Joshua. It never appears in a declined form in the Hebrew language, and it never occurs in the plural form or with suffixes. It is abbreviated as <span class=\"hebrew\" lang=\"he\">Yah<\/span> and <span class=\"hebrew\" lang=\"he\">Yahu<\/span> (cf. Ex 15:2; Ps 68:4; Is 12:2; etc.).<\/p>\n<p>The exact meaning of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is difficult to determine. Some have sought the root in the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> (“to be”) or in an ancient form of that same verb, <span class=\"hebrew\" lang=\"he\">hawah<\/span><em>.<\/em> There is no agreement as to whether the <span class=\"hebrew\" lang=\"he\">qal<\/span> or <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form of the verb should be considered as the root. Those who opt for the <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form read <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> to mean “cause to be”; thus Exodus 3:14 would read, “I will cause to be what has come to be.” Others look to the <span class=\"hebrew\" lang=\"he\">qal<\/span> form and then translate the name as “I Am” or “I Shall Be.” Still others are inclined to disassociate the name from the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> and regard it as an original and independent term, expressing the uniqueness of Israel’s gracious God.<\/p>\n\n<p>Translators of the OT have not agreed upon the correct translation of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> Since it is translated into the Greek as <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which means “Lord,” many have rendered <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “<span>Lord<\/span>.” But <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> which is best rendered “Lord,” appears with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in various instances. The <span>kjv<\/span>, for example, translates <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “God,” and <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as “Lord.” Some modern translators have chosen to use <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> (see <span>jb<\/span> and <span>njb<\/span>). The name Jehovah, as used in the <span>asv<\/span> (1901), has been judged unacceptable. This name arose due to the Jewish practice of not pronouncing <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> because of Leviticus 24:16, “He that blasphemes the name of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> shall surely be put to death.” This warning against a vain or blasphemous use of the name was taken in an absolute sense, especially after Israel’s deportation (cf. Am 6:10). Hence, when reading the OT the Jews substituted either <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> or <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> for <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> From this, the practice of adding the vowels of <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> to YHWH (JeHoWaH) became established.<\/p>\n<p>The interpretation of Exodus 6:2-3 has caused much debate. “And God said to Moses, ‘I am <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> I appeared to Abraham, to Isaac, and to Jacob, as <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">El Shaddai<\/span><em>,<\/em> but by my name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> I did not make myself known to them.’ ” This passage has been understood to mean that the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> was not known or used prior to the time of Moses. But that is not what the passage states; rather, it speaks of the patriarchs not knowing God as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> They knew him as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> in actual revelatory historical deeds. They had not come to know God according to his unique character, that is, as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> In other words, God had always been <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> he is saying to Moses that the descendants of the patriarchs would come to know the full, rich meaning of the name by the way God dealt with them.<\/p>\n<p>This name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> reveals God’s nature in the highest and fullest sense possible. It includes, or presupposes, the meaning of the other names. <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> particularly stresses the absolute faithfulness of God. God had promised the patriarchs that he would be their God, that he would be with them and deliver and bless them, keep them, and give them a land as a place of service and inheritance. Moses is told by God that Israel is about to behold and experience the unchangeableness of God as he steadfastly and wondrously remembers his word and executes it to the fullest degree. God would prove to be a faithful, redeeming, upholding, restoring God. In working out this redemption, God would demonstrate that he is all that his name implies: merciful, gracious, patient, full of loving-kindness, truthful, faithful, forgiving, just, and righteous (Ex 34:5-6). Truly, Jacob had received an insight into the meaning of the name when he exclaimed, “I wait for thy salvation, O <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>” (Gn 49:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> then, is the name par excellence of Israel’s God. As <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> he is a faithful covenant God who, having given his word of love and life, keeps that word by bestowing love and life abundantly on his own.<\/p>\n<p>In view of the richness of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> it can be understood why there were stringent rules regarding its proper use (Lv 24:11, 16). It also explains why thankful, rejoicing, worshiping Israelites used the abbreviated form of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in song when they sang Hallelujah: “Praise Yah” (Pss 104:35; 106:1; 149:1; 150:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used in a number of phrases that are considered names of or ascriptions of God. The most common of these compound names is <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> (“hosts”). The word “hosts” is used frequently in the Pentateuch to refer to the armies of Israel (cf. Nm 10:14-28). This is because the word is derived from the verb <span class=\"hebrew\" lang=\"he\">saba<\/span><span class=\"hebrew\" lang=\"he\">’<\/span><em>,<\/em> which means “to wage” war. It also means “to serve” in some contexts; for example, Numbers 8:24 clearly has reference to the service performed in the tabernacle. The noun <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> first occurs in Genesis 2:1, where it refers to the many components of the earth and heaven. Some would limit the reference in these contexts to the stars. Still others would suggest that the <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> refers to the angels, appealing to Psalm 33:6 for confirmation.<\/p>\n<p>The compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> first appears in 1 Samuel 1:3. In view of the frequent use of <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> in 1—2 Samuel to refer to armies (1 Sm 12:9; 14:50; 17:55; 2 Sm 2:8; 8:16; 10:16), it is thought that the compound name refers to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as the God of armies, that is, God has his armies to serve him. These are considered to be armies of angels who are ministering servants to God. It has been correctly pointed out that the compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> is used most frequently by the prophets (Jeremiah, 88 times; Zechariah, 55 times; Malachi, 25 times; Haggai, 14 times) at times when God’s people had either suffered defeat at the hands of enemy armies or were threatened by defeat. Therefore, the compound name was used to remind them that their covenant God had great hosts to fight and work for him on behalf of his people. Thus, though Israel’s armies failed, their covenant God was sufficient for every possible circumstance. And it was to this <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> that Israel’s commanders were to give allegiance (Jos 5:14-15), and in whose name Israel was blessed (2 Sm 6:18).<\/p>\n<p>Several other compound names occur infrequently:<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Nissi<\/span> (<span class=\"hebrew\" lang=\"he\">nissi<\/span><em>,<\/em> “my banner”) is the name that Moses called on when he built an altar celebrating Israel’s God-given victory over the Amalekites (Ex 17:15). Isaiah uses the term <span class=\"hebrew\" lang=\"he\">nissi<\/span> when speaking of the coming Messiah who is to be the conqueror (Is 11:10).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rapha<\/span> (<span class=\"hebrew\" lang=\"he\">rapha’<\/span><em>,<\/em> “healer”) appears in Exodus 15:26, when Israel is assured that God, their healer, will prevent the diseases of Egypt from affecting Israel. Although the name is only used once, God was often called upon and praised as the healing One (e.g., Ps 103:3; Is 30:26; Jer 6:14).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rohi<\/span> (<span class=\"hebrew\" lang=\"he\">ro‘i<\/span><em>,<\/em> “my shepherd”) appears in Psalm 23:1. The concept of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as shepherd is explicated in Ezekiel 34. “I myself will be the Shepherd of my sheep” (v 15). Jesus demonstrated this concept’s full meaning when as a shepherd he gave his life for his sheep.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Jireh<\/span> (<span class=\"hebrew\" lang=\"he\">yir’eh<\/span><em>,<\/em> “to see ahead or to provide”) appears in Genesis 22:14. Abraham gave this name to the place where God provided a substitute for his son Isaac, whom Abraham was to offer as a sacrifice to God. <span class=\"hebrew\" lang=\"he\">Yahweh-Shalom<\/span> (<span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> “peace”) is the name Gideon gave to the altar he built when the angel of the Lord came to give him orders to fight the Midianites (Jgs 6:24).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> appears with a few forms of the term <span class=\"hebrew\" lang=\"he\">tsadaq<\/span><em>,<\/em> “righteousness.” <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is spoken of as our righteousness in Jeremiah 23:6; the thought evidently is that David’s Righteous Branch (the Messiah) will attribute God’s righteousness to those who are incorporated in the new covenant. This concept is expressed in the Pentateuch a number of times when it is said that God has provided a way for living righteously; that is, God provides a way of sanctification (cf. Lv 20:8; 22:9).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as a name for God appears about 360 times in the OT, though it is not uniformly used. It is first found in Genesis 15:2 and 8, when Abram requests more definite information concerning a son and the Promised Land. It appears only 14 times after that in the Pentateuch. It appears repeatedly in the Psalms (over 50 times), and certain of the prophets use it frequently (Isaiah, 47 times; Jeremiah, 29 times; Ezekiel, over 150 times; and Amos, 27 times).<\/p>\n<p>The word <span class=\"hebrew\" lang=\"he\">’adan<\/span><em>,<\/em> meaning “master, ruler, owner, lord,” is thought to be the root of the noun <span class=\"hebrew\" lang=\"he\">’adon<\/span><em>,<\/em> which is frequently used of men. For example, in Genesis and 1—2 Samuel the term is used often for men who own slaves or are in positions of authority. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> is correctly described as the name of personal communication between the believer and God. In such communication the worshiper acknowledged God’s intense majesty and greatness and also the sense of belonging to this God. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> coming from human lips, expressed honor for God and humble submission on the part of the believing person. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> thus, is the name that expresses faith, assurance, security, ready service, and thanksgiving (Pss 16:2; 57:9-10).<\/p>\n<h5>Old Testament Name Combinations<\/h5>\n<p>In the OT the names of God appear in various combinations. For example <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh<\/span><em>,<\/em> <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh-’Adonai<\/span><em>,<\/em> and <span class=\"hebrew\" lang=\"he\">’Elohim-’Adonai<\/span> are very common. These combinations were an effort to express the fullness of God’s being and character as these had been revealed. Names of God in combination with “Israel” occur also as, for example, with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>-God-Israel (Jgs 5:3; Is 17:6). God is also invoked in relation to Israel without the mention of one of his names—for example, <span class=\"hebrew\" lang=\"he\">Qedosh Yisrael<\/span> (“Holy One of Israel,” Is 43:14) and <span class=\"hebrew\" lang=\"he\">’Abir Yisrael<\/span> (“Mighty One of Israel,” Gn 49:24; Ps 132:2; Is 49:26). By means of these phrases, the covenantal relationship between God and his people was expressed and God’s unchanging character was positively acknowledged.<\/p>\n<h5>Old Testament Personal Names<\/h5>\n<p>The personal names of God are Father, Son, and Holy Spirit and variations of these.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">’Abh<\/span> (“father”) appears more frequently in Genesis than in any other book, and in the Pentateuch more than in any other division of the OT. But it is not used there of God but rather of one who has generated children (i.e., the male parent), the progenitor—head, chief, and ruler of the family group or clan. It is used often in the sense of the responsible one through whom God has spoken, with whom God has dealt, and through whom he has given a rich heritage to the children and descendants of the patriarchs.<\/p>\n<p>In the poetical books, God is referred to as Father but is not directly named as such. Job is asked, “Has the rain a father?” (Jb 38:28). The reference is to God as the maker, source, and controller of rain. In Psalm 68:5 God in his holy dwelling place is the “Father of the fatherless”; the parallel phrase, “protector of widows,” indicates the sense. Psalm 89:26 says that David will cry to God, “Thou art my Father,” and the parallels use the terms “God” and “Rock of my salvation.” The idea here is of God as Creator and Savior who raised up, delivered, and protected David. In Psalm 103:13, “Father” is used analogously, “As a father pities his children.”<\/p>\n<p>Isaiah uses the term “Father” in relation to God four times. Three times it refers to the One who has made, saved, formed, kept, and directed Israel (Is 63:16; 64:8). Isaiah says the promised child is to be named Everlasting Father (9:6). Used in this sense, the term establishes the Son’s equality with the Father in stature, function, ability, and responsibility. Jeremiah also refers to God as Father in Jeremiah 3:4, 19, meaning the origin, keeper, and friend of his people Israel. Malachi 1:6 and 2:10 speak of God as the parent who deserves honor from his children and as the origin and ruler of all people.<\/p>\n<p>The term “son” is one of the most-used terms in the OT; it commonly occurs in the sense of offspring and descendant. It also appears in the sense of follower or successor. There are a few indirect references to the second person of the Trinity.<\/p>\n<p>The messianic Psalm 2 has such a reference: “You are my son” (v 7). It is stated in the context of the king speaking to one who rules and is to rule with and under the sovereign. The immediate reference may be to the theocratic king; however, the reference is revealed in the NT to be the second person of the Trinity (Acts 13:33). Thus, the term “son” is applied to the promised Messiah who is set forth as the divine sovereign ruler and judge of the nations. The Son is perceived to be equal with the Father in deity and function. Not all biblical scholars accept this interpretation, but support is found in such NT passages as Hebrews 1:8 which quotes Psalm 45:6. As stated above, Isaiah speaks of the son to be given (Is 9:6), the One born of the virgin (7:14), who is Immanuel, Mighty God, Everlasting Father, Prince of Peace.<\/p>\n<p>The name “Holy Spirit” occurs only a few times in the OT. The Spirit is referred to frequently by terms and phrases such as “the Spirit of God” (Gn 1:2), “the Spirit of the Lord God” (Is 61:1), “the Spirit of the Lord” (Ez 37:1), “the Spirit” (Nm 11:17; 27:18), “my Spirit” (Gn 6:3), and “your Spirit” (Ps 51:11). Though the character of the Spirit is not developed as clearly in the OT as in the NT, it can be safely stated that the relationship posited between God and the Spirit is such that there is no doubt that the OT teaches the deity of the Spirit. The character and function of the Spirit is referred to especially in relation to the work of creation (Gn 1:2; Ps 33:6; etc.) and the equipping of servants for the service of God—for example, craftsmanship (Ex 35:31), leadership (Nm 11:17; 27:18), and prophecy (1 Sm 10:6; 2 Sm 23:2; 2 Chr 15:1; Ez 11:5).<\/p>\n<p class=\"h2\" id=\"TheNamesofGodintheNewTestament\">The Names of God in the New Testament<\/p>\n<h5>Proper Names of God<\/h5>\n<p><span class=\"greek\" lang=\"el\">Theos<\/span> is the NT equivalent of the OT names <span class=\"hebrew\" lang=\"he\">’El<\/span>and <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>;<\/em> <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> appears in the NT as <span class=\"greek\" lang=\"el\">Hupsistos<\/span><em>,<\/em> the Highest (Mk 5:7; Lk 1:32, 76). <span class=\"greek\" lang=\"el\">Pantokrator<\/span> (<span class=\"hebrew\" lang=\"he\">‘El Shaddai<\/span>) appears with <span class=\"greek\" lang=\"el\">Theos<\/span> (2 Cor 6:18; Rv 16:7). This name was used not only to express God’s transcendency, power, sovereignty, and lordship, but also to express that God is one who has a close relationship with his people. This fact is established by the very frequent use of personal pronouns with <span class=\"greek\" lang=\"el\">Theos<\/span><em>.<\/em> The name <span class=\"greek\" lang=\"el\">Theos<\/span> appears over 1,000 times in the NT.<\/p>\n<p><span class=\"greek\" lang=\"el\">Kurios<\/span><em>,<\/em> “Lord,” is used to express the OT names <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> and <span class=\"hebrew\" lang=\"he\">‘Adonai<\/span> in the Septuagint, and the NT follows it. <span class=\"greek\" lang=\"el\">Kurios<\/span> means “power,” so the meaning is not the same as with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> yet the NT does give <span class=\"greek\" lang=\"el\">Kurios<\/span> the full weight of meaning that the OT gave to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> especially when used of Jesus Christ (cf. Acts 2:36; Phil 2:9-11; etc.)<\/p>\n<p><span class=\"greek\" lang=\"el\">Despotes<\/span> is used five times of God or Jesus in the NT (Lk 2:29; Acts 4:24; 2 Pt 2:11; Jude 1:4; Rv 6:10). It expresses the idea of authority. The idea of brutality conveyed by the modern concept “despot” is absent from the NT usage even when applied to men, where its central thought is ownership (2 Tm 2:21).<\/p>\n<h5>Personal Names of God<\/h5>\n<p>In the baptismal formula, which is part of the Great Commission (Mt 28:19-20), the three personal names of God appear: Father, Son, and Holy Spirit. These names carry the OT meaning, but since the relationship of the three Persons is explicated, the NT meaning of the names is enriched.<\/p>\n<p>“Jesus” is the personal name of the Son, the second person of the triune Godhead. It means “savior” (Mt 1:21). The root of this name “to save” gave rise to names such as Joshua, Hoshea, and Hosea. The basic meaning of the OT root is “to bring into a safe, wide-open place.” Joshua, bringing Israel into Canaan, personally did what his name meant. The NT explanation (“save from sin”) is not contrary to the OT meaning. To be saved from sin is to be restored to fellowship with God and to enter into the paradise of the heavenly kingdom.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; Holy Spirit; Jesus Christ, Life and Teachings of; Messiah; Names, Significance of.<\/p>","content_en":"<h3>GOD, Names of<\/h3>\n<p>God’s self-identifications expressing various aspects of his being.<\/p>\n<p>Preview<\/p>\n<p>• The Biblical Idea of Name<\/p>\n<p>• The Names of God in the Old Testament<\/p>\n<p>• The Names of God in the New Testament<\/p>\n<p class=\"h2\" id=\"TheBiblicalIdeaofName\">The Biblical Idea of Name<\/p>\n<p>In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies.<\/p>\n<p>In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” <em>(<\/em><span class=\"greek\" lang=\"el\">onoma<\/span><em>)<\/em> is derived from a verb that means “to know.” A name, therefore, indicates that by which a person or object is to be known. But the idea of name is not to be taken in the sense of a label or an arbitrary means of identifying or specifying a person, place, or object. “Name” in biblical usage correctly describes the person, place, or object and indicates the essential character of that to which the name is given. Adam named the animals according to their nature (Gn 2:19-20); Noah means “one who brings relief and comfort” (5:29); Jesus means “savior” (Mt 1:21). When a person was given a new position or a radical change took place in his life, a new name was given to indicate that new aspect—for example, Abraham (“father of many,” Gn 17:5), and Israel (“one who strives with God” or “God strives,” 32:28). The name of a person or people expressed what the person or people thought the proper description or statement of character was.<\/p>\n<p>With regard to the names of God, there are considerable differences, and these are most clearly seen when biblical scholars and theologians confront the question of whether the names of God are ascriptions given by God concerning himself or they are ascriptions given to God by people who observed his acts and reflected on his character as discerned through a study of divine deeds. Here are some examples of various kinds of divine names:<\/p>\n<p>1. Proper names: El, Yahweh, Adonai, Theos (God), Kurios (Lord).<\/p>\n<li>2. Personal names: Father, Abba, Son, Jesus, Holy Spirit.<\/li>\n<li>3. Titles: Creator, Messiah\/Christ, Paraclete\/Comforter.<\/li>\n<li>4. Essential names: Light, Love, Spirit.<\/li>\n<li>5. Descriptive names: Rock, Ba’al, Master, Rabboni, Shepherd.<\/li>\n<p class=\"h2\" id=\"TheNamesofGodintheOldTestament\">The Names of God in the Old Testament<\/p>\n<h5>El and Related Names<\/h5>\n<p>The name <span class=\"hebrew\" lang=\"he\">’El<\/span> is found over 200 times in the Hebrew Bible. It is best translated as “God.” The term <span class=\"hebrew\" lang=\"he\">’el<\/span> has a number of possible meanings. The root is thought by some to be <span class=\"hebrew\" lang=\"he\">’ul<\/span><em>,<\/em> which means “to be first” or “to be strong.” Others suggest the root is <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to precede” and suggests “leader” or “commander.” It can also mean “to be afraid.” Thus God as <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> as the strong one, is to be feared. Still others suggest the preposition <span class=\"hebrew\" lang=\"he\">’el<\/span> (“to, toward”) as the root; the idea then is of “one giving self to others” or of “one to whom others go for help.” Some scholars suggest that the word <span class=\"hebrew\" lang=\"he\">’alim<\/span><em>,<\/em> meaning “to bind,” should be considered as a root also—that is, “the strong one binds and holds firm control.” Common to these four suggested root meanings is the idea of strength, power, and of supreme excellence and greatness.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El<\/span> in the OT is used particularly in the earlier books, where it describes God’s exercising dynamic power as distinguished from authority. <span class=\"hebrew\" lang=\"he\">’El<\/span> speaks of God as the great doer and producer. He is the One who exercises such power that whatever is made, done, kept, or destroyed is his doing (cf. Ex 15). <span class=\"hebrew\" lang=\"he\">’El<\/span> is also used to express the idea that God is not to be identified as part of creation but as the One who is above, behind, and beyond creation (Ps 19:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is also commonly used as the name of God, occurring over 2,500 times in the OT. There are differences of opinion concerning the exact origin and meaning of this plural name. Some have suggested that <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is the plural form of <span class=\"hebrew\" lang=\"he\">’El<\/span><em>,<\/em> but it seems more likely that it is a plural of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>,<\/em> which appears in the poetical writings. Some critical writers have suggested that this plural form is borrowed from pagan polytheistic sources, but no such plural form is found among pagans as the name of a deity. Others have suggested that the plural form is used to indicate the triune nature of God, and support for this has been seen in the use of a singular verb with this plural noun. The biblical doctrine of the Trinity, as it is developed throughout the Scriptures, does not appear to be based on the use of this plural form of God’s name, even though the two positions are not contradictory.<\/p>\n<p>The plural form, <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>,<\/em> is best understood as expressing intensity. God makes himself known by this name as the Lord of intense and extensive glory and richness as he exercises his preeminence and power in the created cosmos. Hence, when the Scripture speaks of creation, it states, “In the beginning <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> created the heavens and the earth” (Gn 1:1). This name is repeated 35 times in Genesis 1 and 2 in connection with God’s power as revealed in Creation. In the book of Deuteronomy the name <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is used repeatedly to stress the majestic power of God that was shown in Israel’s release from bondage in Egypt, preservation in the wilderness, and preparation for entrance into the Promised Land. In this context, God <em>(<\/em><span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>)<\/em> is also recognized as the Lawgiver who will powerfully execute judgment on covenant breakers. The psalmists also used this named repeatedly as they acknowledged and praised God the majestic ruler who had demonstrated his omnipotence in many dimensions of life (see Ps 68, in which <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> appears 26 times.)<\/p>\n<p>Some scholars point to the use of <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> when God spoke to Abraham and said he would be <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> to the patriarch and his seed; that is, God would be in a covenant relationship to them (Gn 17:1-8). Included in this relationship is the idea that God is ever ready to use his power on behalf of those who are in covenant with him. Thus, <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Elohim<\/span> also expresses the concept of God’s faithfulness in regard to the covenant and the promises and blessings involved in it.<\/p>\n<p>The name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> occurs mainly in the poetical writings, no fewer than 41 times in Job. Isaiah used it to express the incomparable character of God (Is 44:8). In like manner David asked, “Who is God [<span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span>], but the <span>Lord<\/span>?” (2 Sm 22:32). Moses was the first to use the name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> in his song (Dt 32:15-17), referring to Israel’s God in the context of the “no-gods,” which had been chosen in place of the Rock of salvation and the incomparable One. This name was probably used to stress the fact that God is the only true and living One, the One to be adored and worshiped; he is to be revered with a holy fear.<\/p>\n<p>Another closely related name is <span class=\"hebrew\" lang=\"he\">’Elah<\/span><em>,<\/em> found in Ezra and Daniel. Some think <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is a Chaldee or Aramaic form of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>.<\/em> Its root is said to be <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to fear” or “to be perplexed.” God as <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is the God to be feared and worshiped accordingly. In view of this meaning, it can be understood why, in the time of Israel’s exile and immediately after their return, this name was commonly used.<\/p>\n<p>Three other names of God include the term <span class=\"hebrew\" lang=\"he\">’El<\/span><em>:<\/em><\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Elyon<\/span> is the name used to designate the God of Melchizedek (Gn 14:18-22) as God Most High. In Psalms 57:2 and 78:56 the Hebrew reads <span class=\"hebrew\" lang=\"he\">’Elohim ‘Elyon<\/span><em>.<\/em> It is believed that the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">‘alah<\/span><em>,<\/em> meaning “go up, be elevated, to be exalted.” There are a number of instances where the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is used alone, but the context indicates that it is then used as a synonym for God (e.g., Nm 24:16; Ps 83:18; Is 14:14). The term <span class=\"hebrew\" lang=\"he\">‘elyon<\/span> is used quite frequently as an adjective; it is then translated as “high, highest, upper, uppermost.” The basic ascription given to God when this name is employed is to One who is above all things as the maker, possessor, and ruler. He is incomparable in every way; he is subject to no one and no thing; he is the Exalted One.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is used in the longer form seven times in the Scriptures (Gn 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3; Ez 10:5). In the shorter form <em>(<\/em><span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>),<\/em> it appears more frequently: in Job 30 times; in Psalms 19:1 and 68:14; once in Ruth (1:21), Isaiah (13:6), Ezekiel (1:24), and Joel (1:15). In these passages the combined ideas of God as the all-powerful, all-sufficient, transcendent, sovereign ruler and disposer are present. This meaning is generally accepted, but there are differences as to the exact meaning of the term <span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>.<\/em> Some have begun with <span class=\"hebrew\" lang=\"he\">shad<\/span> as the first concept to be considered; its meaning is “breast, pap, or teat,” and it is considered a “precious metaphor” of the God who nourishes, supplies, and satisfies. The root of <span class=\"hebrew\" lang=\"he\">shad<\/span> <em>(<\/em><span class=\"hebrew\" lang=\"he\">shadah<\/span><em>),<\/em> in Semitic usage, is to moisten. This meaning is not the preferred one in the context of which <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> appears; nor is <span class=\"hebrew\" lang=\"he\">shed<\/span> (demon), which some scholars have sought to use because it appears in Deuteronomy 32:17 and Psalm 106:37 speaking of Israel’s idolatry. In addition to the fact that <span class=\"hebrew\" lang=\"he\">shed<\/span> is spelled differently, the connection between the concept of demon and God as all-powerful is difficult to establish. More acceptable is the suggestion that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is a composite term of <span class=\"hebrew\" lang=\"he\">sha<\/span> (“the one who”) and <span class=\"hebrew\" lang=\"he\">dai<\/span> (“is sufficient”). The later Greek versions have adopted this meaning. The most preferred explanation is that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">shadad<\/span> (“to overpower, to deal violently, or to devastate”). A clear connection between <span class=\"hebrew\" lang=\"he\">shadad<\/span> and <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is said to be found in Isaiah 13:6 and Joel 1:15. God as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is presented as the all-powerful One, totally self-sufficient, absolute ruler, and the One who can and does make final disposition. The Septuagint has adapted this meaning; it translates <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> as <span class=\"greek\" lang=\"el\">Pantokrator<\/span><em>,<\/em> the “All-Ruler” or “Sovereign One.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> is used to refer to God as the everlasting or eternal One, a clear instance where the name of God and an attribute of God are combined. The term <span class=\"hebrew\" lang=\"he\">‘olam<\/span> has a wide range of uses. It is usually defined in lexicons as meaning “long duration, antiquity, and indefinite futurity.” It is used to speak of God’s existence, of God’s covenant and promises, and of the Messiah’s reign. Speaking to God, the psalmist said, “You are from <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting) to <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting)” (Ps 90:2), and the prophet Isaiah spoke of God as the everlasting Creator (Is 40:28) and as everlasting strength (26:4), and Jeremiah spoke of God as everlasting King (Jer 10:10). God’s everlastingness or eternity speaks of his infinity in relation to time. <span class=\"hebrew\" lang=\"he\">‘Olam<\/span><em>,<\/em> as ascribed to God, should not be thought of as duration prolonged indefinitely backward and forward. Rather, the word speaks to God’s transcending all temporal limits; in addition, <span class=\"hebrew\" lang=\"he\">‘olam<\/span> refers to the quality of God that differs essentially from time. The Scriptures speak of <span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> in contexts where the believer’s assurance of well-being, security, and hope are presented as prized possessions.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is a name that speaks of God’s power and might. <span class=\"hebrew\" lang=\"he\">Gibbor<\/span> alone is used in reference to mighty and heroic men. The two terms together always refer to God, and in some instances <span class=\"hebrew\" lang=\"he\">Haggadol<\/span> (“the greatest”) is added (Dt 10:17; Jer 32:18) to emphasize the greatness and awesome majesty of God. <span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is also used to describe the Messiah in Isaiah 9:6 (cf. Ps 45:4).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Ro’i<\/span> is used once to describe God as the seeing One. Hagar described the Lord this way when she was found in the wilderness (Gn 16:13). Psalm 139:1-2 expresses this concept of God as the all-seeing One from whose eye nothing is hidden (cf. Ps 33:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is a distinctly proper name of God. It is never used to refer to any pagan gods; neither is it used in regard to men. It appears 6,823 times in the OT, occurring first in Genesis 2:4, where it is joined with <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>.<\/em> <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used 164 times in Genesis, and it appears 1,800 times in Exodus through Joshua. It never appears in a declined form in the Hebrew language, and it never occurs in the plural form or with suffixes. It is abbreviated as <span class=\"hebrew\" lang=\"he\">Yah<\/span> and <span class=\"hebrew\" lang=\"he\">Yahu<\/span> (cf. Ex 15:2; Ps 68:4; Is 12:2; etc.).<\/p>\n<p>The exact meaning of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is difficult to determine. Some have sought the root in the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> (“to be”) or in an ancient form of that same verb, <span class=\"hebrew\" lang=\"he\">hawah<\/span><em>.<\/em> There is no agreement as to whether the <span class=\"hebrew\" lang=\"he\">qal<\/span> or <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form of the verb should be considered as the root. Those who opt for the <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form read <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> to mean “cause to be”; thus Exodus 3:14 would read, “I will cause to be what has come to be.” Others look to the <span class=\"hebrew\" lang=\"he\">qal<\/span> form and then translate the name as “I Am” or “I Shall Be.” Still others are inclined to disassociate the name from the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> and regard it as an original and independent term, expressing the uniqueness of Israel’s gracious God.<\/p>\n\n<p>Translators of the OT have not agreed upon the correct translation of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> Since it is translated into the Greek as <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which means “Lord,” many have rendered <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “<span>Lord<\/span>.” But <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> which is best rendered “Lord,” appears with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in various instances. The <span>kjv<\/span>, for example, translates <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “God,” and <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as “Lord.” Some modern translators have chosen to use <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> (see <span>jb<\/span> and <span>njb<\/span>). The name Jehovah, as used in the <span>asv<\/span> (1901), has been judged unacceptable. This name arose due to the Jewish practice of not pronouncing <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> because of Leviticus 24:16, “He that blasphemes the name of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> shall surely be put to death.” This warning against a vain or blasphemous use of the name was taken in an absolute sense, especially after Israel’s deportation (cf. Am 6:10). Hence, when reading the OT the Jews substituted either <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> or <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> for <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> From this, the practice of adding the vowels of <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> to YHWH (JeHoWaH) became established.<\/p>\n<p>The interpretation of Exodus 6:2-3 has caused much debate. “And God said to Moses, ‘I am <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> I appeared to Abraham, to Isaac, and to Jacob, as <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">El Shaddai<\/span><em>,<\/em> but by my name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> I did not make myself known to them.’ ” This passage has been understood to mean that the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> was not known or used prior to the time of Moses. But that is not what the passage states; rather, it speaks of the patriarchs not knowing God as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> They knew him as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> in actual revelatory historical deeds. They had not come to know God according to his unique character, that is, as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> In other words, God had always been <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> he is saying to Moses that the descendants of the patriarchs would come to know the full, rich meaning of the name by the way God dealt with them.<\/p>\n<p>This name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> reveals God’s nature in the highest and fullest sense possible. It includes, or presupposes, the meaning of the other names. <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> particularly stresses the absolute faithfulness of God. God had promised the patriarchs that he would be their God, that he would be with them and deliver and bless them, keep them, and give them a land as a place of service and inheritance. Moses is told by God that Israel is about to behold and experience the unchangeableness of God as he steadfastly and wondrously remembers his word and executes it to the fullest degree. God would prove to be a faithful, redeeming, upholding, restoring God. In working out this redemption, God would demonstrate that he is all that his name implies: merciful, gracious, patient, full of loving-kindness, truthful, faithful, forgiving, just, and righteous (Ex 34:5-6). Truly, Jacob had received an insight into the meaning of the name when he exclaimed, “I wait for thy salvation, O <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>” (Gn 49:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> then, is the name par excellence of Israel’s God. As <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> he is a faithful covenant God who, having given his word of love and life, keeps that word by bestowing love and life abundantly on his own.<\/p>\n<p>In view of the richness of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> it can be understood why there were stringent rules regarding its proper use (Lv 24:11, 16). It also explains why thankful, rejoicing, worshiping Israelites used the abbreviated form of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in song when they sang Hallelujah: “Praise Yah” (Pss 104:35; 106:1; 149:1; 150:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used in a number of phrases that are considered names of or ascriptions of God. The most common of these compound names is <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> (“hosts”). The word “hosts” is used frequently in the Pentateuch to refer to the armies of Israel (cf. Nm 10:14-28). This is because the word is derived from the verb <span class=\"hebrew\" lang=\"he\">saba<\/span><span class=\"hebrew\" lang=\"he\">’<\/span><em>,<\/em> which means “to wage” war. It also means “to serve” in some contexts; for example, Numbers 8:24 clearly has reference to the service performed in the tabernacle. The noun <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> first occurs in Genesis 2:1, where it refers to the many components of the earth and heaven. Some would limit the reference in these contexts to the stars. Still others would suggest that the <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> refers to the angels, appealing to Psalm 33:6 for confirmation.<\/p>\n<p>The compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> first appears in 1 Samuel 1:3. In view of the frequent use of <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> in 1—2 Samuel to refer to armies (1 Sm 12:9; 14:50; 17:55; 2 Sm 2:8; 8:16; 10:16), it is thought that the compound name refers to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as the God of armies, that is, God has his armies to serve him. These are considered to be armies of angels who are ministering servants to God. It has been correctly pointed out that the compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> is used most frequently by the prophets (Jeremiah, 88 times; Zechariah, 55 times; Malachi, 25 times; Haggai, 14 times) at times when God’s people had either suffered defeat at the hands of enemy armies or were threatened by defeat. Therefore, the compound name was used to remind them that their covenant God had great hosts to fight and work for him on behalf of his people. Thus, though Israel’s armies failed, their covenant God was sufficient for every possible circumstance. And it was to this <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> that Israel’s commanders were to give allegiance (Jos 5:14-15), and in whose name Israel was blessed (2 Sm 6:18).<\/p>\n<p>Several other compound names occur infrequently:<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Nissi<\/span> (<span class=\"hebrew\" lang=\"he\">nissi<\/span><em>,<\/em> “my banner”) is the name that Moses called on when he built an altar celebrating Israel’s God-given victory over the Amalekites (Ex 17:15). Isaiah uses the term <span class=\"hebrew\" lang=\"he\">nissi<\/span> when speaking of the coming Messiah who is to be the conqueror (Is 11:10).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rapha<\/span> (<span class=\"hebrew\" lang=\"he\">rapha’<\/span><em>,<\/em> “healer”) appears in Exodus 15:26, when Israel is assured that God, their healer, will prevent the diseases of Egypt from affecting Israel. Although the name is only used once, God was often called upon and praised as the healing One (e.g., Ps 103:3; Is 30:26; Jer 6:14).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rohi<\/span> (<span class=\"hebrew\" lang=\"he\">ro‘i<\/span><em>,<\/em> “my shepherd”) appears in Psalm 23:1. The concept of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as shepherd is explicated in Ezekiel 34. “I myself will be the Shepherd of my sheep” (v 15). Jesus demonstrated this concept’s full meaning when as a shepherd he gave his life for his sheep.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Jireh<\/span> (<span class=\"hebrew\" lang=\"he\">yir’eh<\/span><em>,<\/em> “to see ahead or to provide”) appears in Genesis 22:14. Abraham gave this name to the place where God provided a substitute for his son Isaac, whom Abraham was to offer as a sacrifice to God. <span class=\"hebrew\" lang=\"he\">Yahweh-Shalom<\/span> (<span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> “peace”) is the name Gideon gave to the altar he built when the angel of the Lord came to give him orders to fight the Midianites (Jgs 6:24).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> appears with a few forms of the term <span class=\"hebrew\" lang=\"he\">tsadaq<\/span><em>,<\/em> “righteousness.” <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is spoken of as our righteousness in Jeremiah 23:6; the thought evidently is that David’s Righteous Branch (the Messiah) will attribute God’s righteousness to those who are incorporated in the new covenant. This concept is expressed in the Pentateuch a number of times when it is said that God has provided a way for living righteously; that is, God provides a way of sanctification (cf. Lv 20:8; 22:9).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as a name for God appears about 360 times in the OT, though it is not uniformly used. It is first found in Genesis 15:2 and 8, when Abram requests more definite information concerning a son and the Promised Land. It appears only 14 times after that in the Pentateuch. It appears repeatedly in the Psalms (over 50 times), and certain of the prophets use it frequently (Isaiah, 47 times; Jeremiah, 29 times; Ezekiel, over 150 times; and Amos, 27 times).<\/p>\n<p>The word <span class=\"hebrew\" lang=\"he\">’adan<\/span><em>,<\/em> meaning “master, ruler, owner, lord,” is thought to be the root of the noun <span class=\"hebrew\" lang=\"he\">’adon<\/span><em>,<\/em> which is frequently used of men. For example, in Genesis and 1—2 Samuel the term is used often for men who own slaves or are in positions of authority. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> is correctly described as the name of personal communication between the believer and God. In such communication the worshiper acknowledged God’s intense majesty and greatness and also the sense of belonging to this God. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> coming from human lips, expressed honor for God and humble submission on the part of the believing person. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> thus, is the name that expresses faith, assurance, security, ready service, and thanksgiving (Pss 16:2; 57:9-10).<\/p>\n<h5>Old Testament Name Combinations<\/h5>\n<p>In the OT the names of God appear in various combinations. For example <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh<\/span><em>,<\/em> <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh-’Adonai<\/span><em>,<\/em> and <span class=\"hebrew\" lang=\"he\">’Elohim-’Adonai<\/span> are very common. These combinations were an effort to express the fullness of God’s being and character as these had been revealed. Names of God in combination with “Israel” occur also as, for example, with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>-God-Israel (Jgs 5:3; Is 17:6). God is also invoked in relation to Israel without the mention of one of his names—for example, <span class=\"hebrew\" lang=\"he\">Qedosh Yisrael<\/span> (“Holy One of Israel,” Is 43:14) and <span class=\"hebrew\" lang=\"he\">’Abir Yisrael<\/span> (“Mighty One of Israel,” Gn 49:24; Ps 132:2; Is 49:26). By means of these phrases, the covenantal relationship between God and his people was expressed and God’s unchanging character was positively acknowledged.<\/p>\n<h5>Old Testament Personal Names<\/h5>\n<p>The personal names of God are Father, Son, and Holy Spirit and variations of these.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">’Abh<\/span> (“father”) appears more frequently in Genesis than in any other book, and in the Pentateuch more than in any other division of the OT. But it is not used there of God but rather of one who has generated children (i.e., the male parent), the progenitor—head, chief, and ruler of the family group or clan. It is used often in the sense of the responsible one through whom God has spoken, with whom God has dealt, and through whom he has given a rich heritage to the children and descendants of the patriarchs.<\/p>\n<p>In the poetical books, God is referred to as Father but is not directly named as such. Job is asked, “Has the rain a father?” (Jb 38:28). The reference is to God as the maker, source, and controller of rain. In Psalm 68:5 God in his holy dwelling place is the “Father of the fatherless”; the parallel phrase, “protector of widows,” indicates the sense. Psalm 89:26 says that David will cry to God, “Thou art my Father,” and the parallels use the terms “God” and “Rock of my salvation.” The idea here is of God as Creator and Savior who raised up, delivered, and protected David. In Psalm 103:13, “Father” is used analogously, “As a father pities his children.”<\/p>\n<p>Isaiah uses the term “Father” in relation to God four times. Three times it refers to the One who has made, saved, formed, kept, and directed Israel (Is 63:16; 64:8). Isaiah says the promised child is to be named Everlasting Father (9:6). Used in this sense, the term establishes the Son’s equality with the Father in stature, function, ability, and responsibility. Jeremiah also refers to God as Father in Jeremiah 3:4, 19, meaning the origin, keeper, and friend of his people Israel. Malachi 1:6 and 2:10 speak of God as the parent who deserves honor from his children and as the origin and ruler of all people.<\/p>\n<p>The term “son” is one of the most-used terms in the OT; it commonly occurs in the sense of offspring and descendant. It also appears in the sense of follower or successor. There are a few indirect references to the second person of the Trinity.<\/p>\n<p>The messianic Psalm 2 has such a reference: “You are my son” (v 7). It is stated in the context of the king speaking to one who rules and is to rule with and under the sovereign. The immediate reference may be to the theocratic king; however, the reference is revealed in the NT to be the second person of the Trinity (Acts 13:33). Thus, the term “son” is applied to the promised Messiah who is set forth as the divine sovereign ruler and judge of the nations. The Son is perceived to be equal with the Father in deity and function. Not all biblical scholars accept this interpretation, but support is found in such NT passages as Hebrews 1:8 which quotes Psalm 45:6. As stated above, Isaiah speaks of the son to be given (Is 9:6), the One born of the virgin (7:14), who is Immanuel, Mighty God, Everlasting Father, Prince of Peace.<\/p>\n<p>The name “Holy Spirit” occurs only a few times in the OT. The Spirit is referred to frequently by terms and phrases such as “the Spirit of God” (Gn 1:2), “the Spirit of the Lord God” (Is 61:1), “the Spirit of the Lord” (Ez 37:1), “the Spirit” (Nm 11:17; 27:18), “my Spirit” (Gn 6:3), and “your Spirit” (Ps 51:11). Though the character of the Spirit is not developed as clearly in the OT as in the NT, it can be safely stated that the relationship posited between God and the Spirit is such that there is no doubt that the OT teaches the deity of the Spirit. The character and function of the Spirit is referred to especially in relation to the work of creation (Gn 1:2; Ps 33:6; etc.) and the equipping of servants for the service of God—for example, craftsmanship (Ex 35:31), leadership (Nm 11:17; 27:18), and prophecy (1 Sm 10:6; 2 Sm 23:2; 2 Chr 15:1; Ez 11:5).<\/p>\n<p class=\"h2\" id=\"TheNamesofGodintheNewTestament\">The Names of God in the New Testament<\/p>\n<h5>Proper Names of God<\/h5>\n<p><span class=\"greek\" lang=\"el\">Theos<\/span> is the NT equivalent of the OT names <span class=\"hebrew\" lang=\"he\">’El<\/span>and <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>;<\/em> <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> appears in the NT as <span class=\"greek\" lang=\"el\">Hupsistos<\/span><em>,<\/em> the Highest (Mk 5:7; Lk 1:32, 76). <span class=\"greek\" lang=\"el\">Pantokrator<\/span> (<span class=\"hebrew\" lang=\"he\">‘El Shaddai<\/span>) appears with <span class=\"greek\" lang=\"el\">Theos<\/span> (2 Cor 6:18; Rv 16:7). This name was used not only to express God’s transcendency, power, sovereignty, and lordship, but also to express that God is one who has a close relationship with his people. This fact is established by the very frequent use of personal pronouns with <span class=\"greek\" lang=\"el\">Theos<\/span><em>.<\/em> The name <span class=\"greek\" lang=\"el\">Theos<\/span> appears over 1,000 times in the NT.<\/p>\n<p><span class=\"greek\" lang=\"el\">Kurios<\/span><em>,<\/em> “Lord,” is used to express the OT names <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> and <span class=\"hebrew\" lang=\"he\">‘Adonai<\/span> in the Septuagint, and the NT follows it. <span class=\"greek\" lang=\"el\">Kurios<\/span> means “power,” so the meaning is not the same as with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> yet the NT does give <span class=\"greek\" lang=\"el\">Kurios<\/span> the full weight of meaning that the OT gave to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> especially when used of Jesus Christ (cf. Acts 2:36; Phil 2:9-11; etc.)<\/p>\n<p><span class=\"greek\" lang=\"el\">Despotes<\/span> is used five times of God or Jesus in the NT (Lk 2:29; Acts 4:24; 2 Pt 2:11; Jude 1:4; Rv 6:10). It expresses the idea of authority. The idea of brutality conveyed by the modern concept “despot” is absent from the NT usage even when applied to men, where its central thought is ownership (2 Tm 2:21).<\/p>\n<h5>Personal Names of God<\/h5>\n<p>In the baptismal formula, which is part of the Great Commission (Mt 28:19-20), the three personal names of God appear: Father, Son, and Holy Spirit. These names carry the OT meaning, but since the relationship of the three Persons is explicated, the NT meaning of the names is enriched.<\/p>\n<p>“Jesus” is the personal name of the Son, the second person of the triune Godhead. It means “savior” (Mt 1:21). The root of this name “to save” gave rise to names such as Joshua, Hoshea, and Hosea. The basic meaning of the OT root is “to bring into a safe, wide-open place.” Joshua, bringing Israel into Canaan, personally did what his name meant. The NT explanation (“save from sin”) is not contrary to the OT meaning. To be saved from sin is to be restored to fellowship with God and to enter into the paradise of the heavenly kingdom.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; Holy Spirit; Jesus Christ, Life and Teachings of; Messiah; Names, Significance of.<\/p>","summary_ro":"GOD, Names of God’s self-identifications expressing various aspects of his being. Preview • The Biblical Idea of Name • The Names of God in the Old Testament • The Names of God in the New Testament The Biblical Idea of Name In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies. In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (onom...","summary_en":"GOD, Names of God’s self-identifications expressing various aspects of his being. Preview • The Biblical Idea of Name • The Names of God in the Old Testament • The Names of God in the New Testament The Biblical Idea of Name In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies. In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (onom...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34049,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Savior","title_en":"Savior","content_ro":"<h3>SAVIOR<\/h3>\n<p>One who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span><em>,<\/em> which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, <span class=\"hebrew\" lang=\"he\">moshia‘<\/span><em>,<\/em> meaning “the one who saves.” Used in this way, “savior” is found 13 or 14 times in the OT, depending upon the version.<\/p>\n<p>The basic understanding of the term “savior” as one who delivers or rescues is illustrated in Deuteronomy 22:27, where the law anticipated a situation when no deliverer was near in time of need. <span class=\"hebrew\" lang=\"he\">Moshia‘<\/span> is also used for individuals, as both Othniel and Ehud are called “deliverers” (Jgs 3:9, 15) and Nehemiah 9:27 speaks of the judges collectively as deliverers sent by God. Second Kings 13:5 reports that the Lord gave Israel a savior in reference to their deliverance from the Arameans. Some have identified this deliverer with King Jeroboam II of Judah; others with a foreign king, quite often Zakir of Hamath. But the text does not clearly indicate who this savior might have been. The point of the text is that God sent this deliverer for his people. The majority of references in the OT refer to God himself as Israel’s savior, and even when other individuals are so termed, it is clearly stated that God sent them or raised them up. Israel understood that God was their savior and declared this in songs of praise (Pss 17:7; 106:1-12) and cries for help (Jer 14:8). David said this of God: “He is my stronghold, my refuge and my savior” (2 Sm 22:3, <span>niv<\/span>). Quite often the psalmists refer to the Lord as their “help” or “salvation” (Pss 27:9; 38:22; 42:5, 11; 65:5; 68:19; 79:9; 85:4; 89:26; all rendered “Savior” by the <span>niv<\/span>). The exodus was undoubtedly the greatest example of deliverance for Israel and undergirded their knowledge of God as the savior. The psalmist, in remembrance of Israel’s sin of making a golden calf, proclaims, “They forgot God, their savior, who had done such great things in Egypt” (Ps 106:21, <span>nlt<\/span>; cf. Is 63:11; Hos 13:4-6). In Isaiah, where “savior” is a frequent title for God, the term is used to emphasize his uniqueness. God alone is seen as savior, in contrast to foreign gods and idols: “I, even I, am the <span>Lord<\/span>, and apart from me there is no savior. I have revealed and saved and proclaimed—I, and not some foreign god among you” (Is 43:11-12, <span>niv<\/span>). Isaiah further states that God would show himself as savior by the future blessing and restoration of Israel (49:26; 60:16). The designation “savior” is not directly applied to the Messiah in the OT, but a passage like Zechariah 9:9 indicates that God’s Anointed One would be a deliverer. Several apocryphal books use the term “savior” for God, some in lofty titles like “everlasting Savior” (Bar 4:22) or “the eternal Savior of Israel” (3 Macc 7:16). This later usage also illustrates the idea of God as the one who is able to save Israel.<\/p>\n\n<p>The Greek literature uses <span class=\"greek\" lang=\"el\">soter<\/span> (“savior,” “deliverer” from the verb <span class=\"greek\" lang=\"el\">sozo<\/span> “to save,” “to rescue”) for both gods and humans. For example, at one point Herodotus refers to the Athenians as the “saviors” of Greece (<em>Persian Wars<\/em> 7.139.5). In the Septuagint <span class=\"greek\" lang=\"el\">soter<\/span> (“savior”) is used to render various forms of the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span> (“to save”). <span class=\"greek\" lang=\"el\">Soter<\/span> occurs 24 times in the NT and is exclusively applied to God and Jesus Christ (to God 8 times and to Christ 16 times). Out of the 24 NT occurrences of <span class=\"greek\" lang=\"el\">soter<\/span><em>,<\/em> ten are in the Letters and five in 2 Peter. Dependence upon the OT can be seen in Luke 1:47, where Mary praises God as Savior in her hymn of praise. Jesus’ name (Greek for Joshua) means “the Lord is salvation” and was given in anticipation of his function as the Savior (Mt 1:21). As the Savior, Jesus completes God’s plan for a promised deliverer (Acts 13:23; Ti 3:4), provides redemption for humanity (Ti 2:13-14), and is the hope of the believer (Phil 3:20-21). Inherent in the term “savior” is the concept of one who saves or delivers from danger to a position of safety. Jesus has delivered the believer from sin and death into immortality and life (2 Tm 1:10). While Jesus never refers to himself as Savior (<span class=\"greek\" lang=\"el\">soter<\/span>), he is announced as such by the angels at his birth (Lk 2:11), confessed as such by those who heard his words (Jn 4:42), and proclaimed as Savior by the early church (Acts 5:31; 13:23). Salvation is central to the mission of Jesus (Lk 19:10). Paul teaches that Christ is the Savior of the church in the present (Eph 5:23) and future (Phil 3:20).<\/p>\n<p>Savior, as a title, is applied to God in the Pastoral Epistles and clearly represents God as Savior of all persons (1 Tm 2:3; 4:10). The Pastorals also clearly designate Jesus as Savior (2 Tm 1:10; Ti 3:6), in some instances also declaring that he is God the Savior (Ti 2:13; 3:4-6). Savior is used as a title for Jesus Christ throughout 2 Peter (e.g., 2 Pt 2:20). John, in his first letter, uses it to describe Jesus as the Savior sent by the Father to save the world (1 Jn 4:14).<\/p>\n<p><em>See also<\/em> Salvation.<\/p>","content_en":"<h3>SAVIOR<\/h3>\n<p>One who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span><em>,<\/em> which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, <span class=\"hebrew\" lang=\"he\">moshia‘<\/span><em>,<\/em> meaning “the one who saves.” Used in this way, “savior” is found 13 or 14 times in the OT, depending upon the version.<\/p>\n<p>The basic understanding of the term “savior” as one who delivers or rescues is illustrated in Deuteronomy 22:27, where the law anticipated a situation when no deliverer was near in time of need. <span class=\"hebrew\" lang=\"he\">Moshia‘<\/span> is also used for individuals, as both Othniel and Ehud are called “deliverers” (Jgs 3:9, 15) and Nehemiah 9:27 speaks of the judges collectively as deliverers sent by God. Second Kings 13:5 reports that the Lord gave Israel a savior in reference to their deliverance from the Arameans. Some have identified this deliverer with King Jeroboam II of Judah; others with a foreign king, quite often Zakir of Hamath. But the text does not clearly indicate who this savior might have been. The point of the text is that God sent this deliverer for his people. The majority of references in the OT refer to God himself as Israel’s savior, and even when other individuals are so termed, it is clearly stated that God sent them or raised them up. Israel understood that God was their savior and declared this in songs of praise (Pss 17:7; 106:1-12) and cries for help (Jer 14:8). David said this of God: “He is my stronghold, my refuge and my savior” (2 Sm 22:3, <span>niv<\/span>). Quite often the psalmists refer to the Lord as their “help” or “salvation” (Pss 27:9; 38:22; 42:5, 11; 65:5; 68:19; 79:9; 85:4; 89:26; all rendered “Savior” by the <span>niv<\/span>). The exodus was undoubtedly the greatest example of deliverance for Israel and undergirded their knowledge of God as the savior. The psalmist, in remembrance of Israel’s sin of making a golden calf, proclaims, “They forgot God, their savior, who had done such great things in Egypt” (Ps 106:21, <span>nlt<\/span>; cf. Is 63:11; Hos 13:4-6). In Isaiah, where “savior” is a frequent title for God, the term is used to emphasize his uniqueness. God alone is seen as savior, in contrast to foreign gods and idols: “I, even I, am the <span>Lord<\/span>, and apart from me there is no savior. I have revealed and saved and proclaimed—I, and not some foreign god among you” (Is 43:11-12, <span>niv<\/span>). Isaiah further states that God would show himself as savior by the future blessing and restoration of Israel (49:26; 60:16). The designation “savior” is not directly applied to the Messiah in the OT, but a passage like Zechariah 9:9 indicates that God’s Anointed One would be a deliverer. Several apocryphal books use the term “savior” for God, some in lofty titles like “everlasting Savior” (Bar 4:22) or “the eternal Savior of Israel” (3 Macc 7:16). This later usage also illustrates the idea of God as the one who is able to save Israel.<\/p>\n\n<p>The Greek literature uses <span class=\"greek\" lang=\"el\">soter<\/span> (“savior,” “deliverer” from the verb <span class=\"greek\" lang=\"el\">sozo<\/span> “to save,” “to rescue”) for both gods and humans. For example, at one point Herodotus refers to the Athenians as the “saviors” of Greece (<em>Persian Wars<\/em> 7.139.5). In the Septuagint <span class=\"greek\" lang=\"el\">soter<\/span> (“savior”) is used to render various forms of the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span> (“to save”). <span class=\"greek\" lang=\"el\">Soter<\/span> occurs 24 times in the NT and is exclusively applied to God and Jesus Christ (to God 8 times and to Christ 16 times). Out of the 24 NT occurrences of <span class=\"greek\" lang=\"el\">soter<\/span><em>,<\/em> ten are in the Letters and five in 2 Peter. Dependence upon the OT can be seen in Luke 1:47, where Mary praises God as Savior in her hymn of praise. Jesus’ name (Greek for Joshua) means “the Lord is salvation” and was given in anticipation of his function as the Savior (Mt 1:21). As the Savior, Jesus completes God’s plan for a promised deliverer (Acts 13:23; Ti 3:4), provides redemption for humanity (Ti 2:13-14), and is the hope of the believer (Phil 3:20-21). Inherent in the term “savior” is the concept of one who saves or delivers from danger to a position of safety. Jesus has delivered the believer from sin and death into immortality and life (2 Tm 1:10). While Jesus never refers to himself as Savior (<span class=\"greek\" lang=\"el\">soter<\/span>), he is announced as such by the angels at his birth (Lk 2:11), confessed as such by those who heard his words (Jn 4:42), and proclaimed as Savior by the early church (Acts 5:31; 13:23). Salvation is central to the mission of Jesus (Lk 19:10). Paul teaches that Christ is the Savior of the church in the present (Eph 5:23) and future (Phil 3:20).<\/p>\n<p>Savior, as a title, is applied to God in the Pastoral Epistles and clearly represents God as Savior of all persons (1 Tm 2:3; 4:10). The Pastorals also clearly designate Jesus as Savior (2 Tm 1:10; Ti 3:6), in some instances also declaring that he is God the Savior (Ti 2:13; 3:4-6). Savior is used as a title for Jesus Christ throughout 2 Peter (e.g., 2 Pt 2:20). John, in his first letter, uses it to describe Jesus as the Savior sent by the Father to save the world (1 Jn 4:14).<\/p>\n<p><em>See also<\/em> Salvation.<\/p>","summary_ro":"SAVIOR One who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew yasha‘, which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, moshia‘, meaning “the one who saves.” Used in this way, “savior”...","summary_en":"SAVIOR One who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew yasha‘, which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, moshia‘, meaning “the one who saves.” Used in this way, “savior”...","source":"Articles\/S.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"}}