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{"verseMap":{"1":[{"id":17887,"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":31752,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Proselyte*","title_en":"Proselyte*","content_ro":"<h3>PROSELYTE*<\/h3>\n<p>Gentile who converted to Judaism by being circumcised, baptized, and offering a sacrifice in the temple.<\/p>\n<p>Foreigners who resided on some fairly permanent basis in Palestine in OT times were encouraged to become integrated into the full religious life of Israel through circumcision (Ex 12:48). But “proselytizing,” or bringing willing Gentiles into the covenant community, occurred more frequently in the Jewish communities outside Palestine. Jews, living in most areas of the known world due to exile or commercial or military reasons, naturally carried their religious faith and practice with them. This Jewish way of life, particularly its monotheistic faith and high ethical standards, was attractive to many of the surrounding Gentiles accustomed to polytheism. The result was that many Gentiles attached themselves in varying degrees to the Jewish faith through the life of the synagogue (see Is 56:1-8; Mal 1:11). Extrabiblical Jewish sources (Philo, Josephus) and Roman sources (e.g., Horace, Seneca, Tacitus) reveal that Jews carried on an aggressive mission to Gentiles in the centuries immediately preceding the life of Christ and then on into the early NT era (see Mt 23:15).<\/p>\n<p>The more zealous of those attracted to Judaism at this time became full members of the Jewish community through a rite involving three elements: circumcision (if male), a baptism representing a break with pagan background, and an offering in the temple at Jerusalem. Termed “proselytes,” these converts were considered true Jews in the sense of being obligated to follow the entire OT law.<\/p>\n<p>There were other Gentiles who admired the monotheism and moral superiority of Judaism and were attracted to synagogue life but did not desire to take such a final step as circumcision. These were termed “God-fearers” (see Acts 10:22; 13:16, 26) or “devout” ones (10:2; 17:4, 17) and were regarded favorably by some Jews. But they were disregarded by others as no better than Gentiles.<\/p>\n<p><em>See also<\/em> Diaspora of the Jews; God-fearer; Jew.<\/p>","content_en":"<h3>PROSELYTE*<\/h3>\n<p>Gentile who converted to Judaism by being circumcised, baptized, and offering a sacrifice in the temple.<\/p>\n<p>Foreigners who resided on some fairly permanent basis in Palestine in OT times were encouraged to become integrated into the full religious life of Israel through circumcision (Ex 12:48). But “proselytizing,” or bringing willing Gentiles into the covenant community, occurred more frequently in the Jewish communities outside Palestine. Jews, living in most areas of the known world due to exile or commercial or military reasons, naturally carried their religious faith and practice with them. This Jewish way of life, particularly its monotheistic faith and high ethical standards, was attractive to many of the surrounding Gentiles accustomed to polytheism. The result was that many Gentiles attached themselves in varying degrees to the Jewish faith through the life of the synagogue (see Is 56:1-8; Mal 1:11). Extrabiblical Jewish sources (Philo, Josephus) and Roman sources (e.g., Horace, Seneca, Tacitus) reveal that Jews carried on an aggressive mission to Gentiles in the centuries immediately preceding the life of Christ and then on into the early NT era (see Mt 23:15).<\/p>\n<p>The more zealous of those attracted to Judaism at this time became full members of the Jewish community through a rite involving three elements: circumcision (if male), a baptism representing a break with pagan background, and an offering in the temple at Jerusalem. Termed “proselytes,” these converts were considered true Jews in the sense of being obligated to follow the entire OT law.<\/p>\n<p>There were other Gentiles who admired the monotheism and moral superiority of Judaism and were attracted to synagogue life but did not desire to take such a final step as circumcision. These were termed “God-fearers” (see Acts 10:22; 13:16, 26) or “devout” ones (10:2; 17:4, 17) and were regarded favorably by some Jews. But they were disregarded by others as no better than Gentiles.<\/p>\n<p><em>See also<\/em> Diaspora of the Jews; God-fearer; Jew.<\/p>","summary_ro":"PROSELYTE* Gentile who converted to Judaism by being circumcised, baptized, and offering a sacrifice in the temple. Foreigners who resided on some fairly permanent basis in Palestine in OT times were encouraged to become integrated into the full religious life of Israel through circumcision (Ex 12:48). But “proselytizing,” or bringing willing Gentiles into the covenant community, occurred more frequently in the Jewish communities outside Palestine. Jews, living in most areas of the known worl...","summary_en":"PROSELYTE* Gentile who converted to Judaism by being circumcised, baptized, and offering a sacrifice in the temple. Foreigners who resided on some fairly permanent basis in Palestine in OT times were encouraged to become integrated into the full religious life of Israel through circumcision (Ex 12:48). But “proselytizing,” or bringing willing Gentiles into the covenant community, occurred more frequently in the Jewish communities outside Palestine. Jews, living in most areas of the known worl...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33140,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Righteousness","title_en":"Righteousness","content_ro":"<h3>RIGHTEOUSNESS<\/h3>\n<p>The establishment of a right relationship—primarily between God and people, secondarily between people themselves. Righteousness is the fulfillment of just expectations in any relationship, whether with God or other people. It is applicable at all levels of society and is relevant in every area of life. Therefore, righteousness denotes the fulfilled expectations in relationships between man and wife, parents and children, fellow citizens, employer and employee, merchant and customers, ruler and citizens, and God and people. Depending on the fulfillment of one’s expectations, an individual could be called righteous and his or her acts and speech could be designated as righteous. The opposite of righteous is “evil,” “wicked,” or “wrong” (cf. Ps 1:6; Zep 3:5).<\/p>\n<p>In Israel the concept of righteousness transformed all of life, both religious and secular. Israel had been called into existence as a separate nation through which Yahweh was to witness to the nations concerning his universal rule, his nature, and his expectations of life on earth. This meant that Israel required a revelation from God so that they might learn his will and be instructed in maintaining a relationship with him. The quality of a person’s relationship with God is directly linked to his relationship with his fellow human.<\/p>\n<p>God is righteous (2 Chr 12:6; Pss 7:9; 103:17; Zep 3:5; Zec 8:8). His righteousness is dynamic, since it describes his acts on behalf of his people and also the nature of his relationship with them. All of God’s acts are righteous (cf. Dt 32:4; Jgs 5:11; Ps 103:6), and God’s people rejoiced in the righteous acts of God (Ps 89:16). Because God is righteous, he expects righteousness of others, who are to reflect the nature of their Creator. The expected response to God’s rule is in the form of righteousness, that is, conformity to his rule and will. In this basic sense, Noah is called “righteous” because he walked with God and showed integrity in comparison to his contemporaries (Gn 6:9). After humanity’s fall and acts of rebellion, culminating in the Flood and the dispersion at Babel, God renewed his relationship with humanity in Abraham and his descendants. Abraham was righteous because he ordered his life by the revealed will of God (15:6; cf. 17:1; 18:19; 26:5).<\/p>\n<p>The Lord revealed to Israel even more clearly how they were to relate to him and to each other. The law in Israel was for the purpose of helping the people of God to live in conformity to the will of God and thereby be righteous. The person who was devoted to the service of God in worship and life was called righteous (cf. Mal 3:18). Thus, righteousness is a state of integrity in relation to God and one’s neighbor, expressing itself in one’s acts and speech.<\/p>\n<p>The hope for an era characterized by righteousness was rooted in the prophetic revelation of the messianic rule and the establishment of God’s kingdom on earth (Is 11:1-9), whose rule will extend to the nations (vv 10-16) and last forever (9:7). Isaiah developed the revelation of the glorious, victorious entrance of the kingdom of God in a most exquisite way, when his enemies will be subdued and his people will be gathered together and will live in a state of peace in his presence. The acts of restoration, extending from Israel’s return from exile until the final coming of the external kingdom are, in his prophetic purview, the demonstration of God’s righteous acts. He forgives, restores, remains faithful, loves, elects, and sends his Spirit to renew his people and to bestow on them all the benefits of the renewed covenant relationship. Both Jews and Gentiles will be the recipients of his righteous acts (Is 45:8, 23; 46:13, 48:18; 51:5, 8, 16; 56:1; 59:17; 60:17; 61:10-11).<\/p>\n<p>Out of concern for the salvation of his people and the establishment of his everlasting kingdom, God revealed his righteousness in the sending of his beloved Son. The coming of Christ marks an era of renewal of his relationship with people, the renewal of the covenant and renewal of his kingdom on earth. The older covenant was mediated by Moses; the covenant was renewed by the Son of God, who came “to fulfill all righteousness” (Mt 3:15). The message of Jesus is consistent with the OT in the close identification of God’s kingdom with his righteousness (6:33; 13:43). Jesus also taught that God expects all people to live in harmony with his will (7:21). Jesus is God’s final revelation of what God requires of individuals so as to enter the kingdom and to live righteously.<\/p>\n<p> But individuals cannot attain this righteousness by their own merits; it is a gift from God (Rom 3:21–5:21). There is no righteousness apart from Jesus Christ. In the proclamation of the gospel of Jesus we discover that “it is through faith that a righteous person has life” (Rom 1:17; cf. Hb 2:4). Therefore, the Father requires acceptance of his Son as his appointed means of justification (Rom 3:25-26; 5:9). God declares people to be righteous when they put their trust in his Son (Rom 8:33-34; 2 Cor 3:18; 11:15). God pardons sins, is reconciled with sinners, and grants his peace to them (Rom 5:1, 9-11; Eph 2:14-17). Those who have been declared righteous enjoy a new relationship. They are “sons of God” by adoption. The Father relates to his children righteously and expects them to relate righteously to him.<\/p>\n<p>The fullness of righteousness will be manifest at the coming of the Lord Jesus, when all those who have been justified will also be glorified (Rom 8:30). The goal of salvation history moves toward the final glorious manifestation of God’s kingdom, when all creation will be renewed in “righteousness”—that is, all creation will be right with God (2 Pt 3:13).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Justification, Justified; Law, Biblical Concept of.<\/p>","content_en":"<h3>RIGHTEOUSNESS<\/h3>\n<p>The establishment of a right relationship—primarily between God and people, secondarily between people themselves. Righteousness is the fulfillment of just expectations in any relationship, whether with God or other people. It is applicable at all levels of society and is relevant in every area of life. Therefore, righteousness denotes the fulfilled expectations in relationships between man and wife, parents and children, fellow citizens, employer and employee, merchant and customers, ruler and citizens, and God and people. Depending on the fulfillment of one’s expectations, an individual could be called righteous and his or her acts and speech could be designated as righteous. The opposite of righteous is “evil,” “wicked,” or “wrong” (cf. Ps 1:6; Zep 3:5).<\/p>\n<p>In Israel the concept of righteousness transformed all of life, both religious and secular. Israel had been called into existence as a separate nation through which Yahweh was to witness to the nations concerning his universal rule, his nature, and his expectations of life on earth. This meant that Israel required a revelation from God so that they might learn his will and be instructed in maintaining a relationship with him. The quality of a person’s relationship with God is directly linked to his relationship with his fellow human.<\/p>\n<p>God is righteous (2 Chr 12:6; Pss 7:9; 103:17; Zep 3:5; Zec 8:8). His righteousness is dynamic, since it describes his acts on behalf of his people and also the nature of his relationship with them. All of God’s acts are righteous (cf. Dt 32:4; Jgs 5:11; Ps 103:6), and God’s people rejoiced in the righteous acts of God (Ps 89:16). Because God is righteous, he expects righteousness of others, who are to reflect the nature of their Creator. The expected response to God’s rule is in the form of righteousness, that is, conformity to his rule and will. In this basic sense, Noah is called “righteous” because he walked with God and showed integrity in comparison to his contemporaries (Gn 6:9). After humanity’s fall and acts of rebellion, culminating in the Flood and the dispersion at Babel, God renewed his relationship with humanity in Abraham and his descendants. Abraham was righteous because he ordered his life by the revealed will of God (15:6; cf. 17:1; 18:19; 26:5).<\/p>\n<p>The Lord revealed to Israel even more clearly how they were to relate to him and to each other. The law in Israel was for the purpose of helping the people of God to live in conformity to the will of God and thereby be righteous. The person who was devoted to the service of God in worship and life was called righteous (cf. Mal 3:18). Thus, righteousness is a state of integrity in relation to God and one’s neighbor, expressing itself in one’s acts and speech.<\/p>\n<p>The hope for an era characterized by righteousness was rooted in the prophetic revelation of the messianic rule and the establishment of God’s kingdom on earth (Is 11:1-9), whose rule will extend to the nations (vv 10-16) and last forever (9:7). Isaiah developed the revelation of the glorious, victorious entrance of the kingdom of God in a most exquisite way, when his enemies will be subdued and his people will be gathered together and will live in a state of peace in his presence. The acts of restoration, extending from Israel’s return from exile until the final coming of the external kingdom are, in his prophetic purview, the demonstration of God’s righteous acts. He forgives, restores, remains faithful, loves, elects, and sends his Spirit to renew his people and to bestow on them all the benefits of the renewed covenant relationship. Both Jews and Gentiles will be the recipients of his righteous acts (Is 45:8, 23; 46:13, 48:18; 51:5, 8, 16; 56:1; 59:17; 60:17; 61:10-11).<\/p>\n<p>Out of concern for the salvation of his people and the establishment of his everlasting kingdom, God revealed his righteousness in the sending of his beloved Son. The coming of Christ marks an era of renewal of his relationship with people, the renewal of the covenant and renewal of his kingdom on earth. The older covenant was mediated by Moses; the covenant was renewed by the Son of God, who came “to fulfill all righteousness” (Mt 3:15). The message of Jesus is consistent with the OT in the close identification of God’s kingdom with his righteousness (6:33; 13:43). Jesus also taught that God expects all people to live in harmony with his will (7:21). Jesus is God’s final revelation of what God requires of individuals so as to enter the kingdom and to live righteously.<\/p>\n<p> But individuals cannot attain this righteousness by their own merits; it is a gift from God (Rom 3:21–5:21). There is no righteousness apart from Jesus Christ. In the proclamation of the gospel of Jesus we discover that “it is through faith that a righteous person has life” (Rom 1:17; cf. Hb 2:4). Therefore, the Father requires acceptance of his Son as his appointed means of justification (Rom 3:25-26; 5:9). God declares people to be righteous when they put their trust in his Son (Rom 8:33-34; 2 Cor 3:18; 11:15). God pardons sins, is reconciled with sinners, and grants his peace to them (Rom 5:1, 9-11; Eph 2:14-17). Those who have been declared righteous enjoy a new relationship. They are “sons of God” by adoption. The Father relates to his children righteously and expects them to relate righteously to him.<\/p>\n<p>The fullness of righteousness will be manifest at the coming of the Lord Jesus, when all those who have been justified will also be glorified (Rom 8:30). The goal of salvation history moves toward the final glorious manifestation of God’s kingdom, when all creation will be renewed in “righteousness”—that is, all creation will be right with God (2 Pt 3:13).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Justification, Justified; Law, Biblical Concept of.<\/p>","summary_ro":"RIGHTEOUSNESS The establishment of a right relationship—primarily between God and people, secondarily between people themselves. Righteousness is the fulfillment of just expectations in any relationship, whether with God or other people. It is applicable at all levels of society and is relevant in every area of life. Therefore, righteousness denotes the fulfilled expectations in relationships between man and wife, parents and children, fellow citizens, employer and employee, merchant and cust...","summary_en":"RIGHTEOUSNESS The establishment of a right relationship—primarily between God and people, secondarily between people themselves. Righteousness is the fulfillment of just expectations in any relationship, whether with God or other people. It is applicable at all levels of society and is relevant in every area of life. Therefore, righteousness denotes the fulfilled expectations in relationships between man and wife, parents and children, fellow citizens, employer and employee, merchant and cust...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51850,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:1","title_en":"Study Note: Isaia 56:1","content_ro":"<p><strong>56:1–66:24<\/strong> This last major division of the book of Isaiah brings together themes from chs 1–39 (sin, justice and righteousness, responsibility, vengeance and vindication) and chs 40–55 (salvation, the age to come).<\/p>","content_en":"<p><strong>56:1–66:24<\/strong> This last major division of the book of Isaiah brings together themes from chs 1–39 (sin, justice and righteousness, responsibility, vengeance and vindication) and chs 40–55 (salvation, the age to come).<\/p>","summary_ro":"56:1–66:24 This last major division of the book of Isaiah brings together themes from chs 1–39 (sin, justice and righteousness, responsibility, vengeance and vindication) and chs 40–55 (salvation, the age to come).","summary_en":"56:1–66:24 This last major division of the book of Isaiah brings together themes from chs 1–39 (sin, justice and righteousness, responsibility, vengeance and vindication) and chs 40–55 (salvation, the age to come).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51851,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:1","title_en":"Study Note: Isaia 56:1","content_ro":"<p><strong>56:1-8<\/strong> This section summarizes chs 1–55 with an invitation to the outcasts to participate in God’s redemption.<\/p>","content_en":"<p><strong>56:1-8<\/strong> This section summarizes chs 1–55 with an invitation to the outcasts to participate in God’s redemption.<\/p>","summary_ro":"56:1-8 This section summarizes chs 1–55 with an invitation to the outcasts to participate in God’s redemption.","summary_en":"56:1-8 This section summarizes chs 1–55 with an invitation to the outcasts to participate in God’s redemption.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51852,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:1","title_en":"Study Note: Isaia 56:1","content_ro":"<p><strong>56:1<\/strong> <em>Be just and fair:<\/em> A key aspect of the message of chs 1–39 is the call for justice in relationship with others and God. True godliness comes only through having character that is shaped by the character of God, which only happens by understanding and consistently applying God’s word. • <em>I am coming soon:<\/em> This statement summarizes the message of chs 40–55, that the Lord is creating a world of harmony, peace, restoration, vindication, and the removal of enemies (46:13).<\/p>","content_en":"<p><strong>56:1<\/strong> <em>Be just and fair:<\/em> A key aspect of the message of chs 1–39 is the call for justice in relationship with others and God. True godliness comes only through having character that is shaped by the character of God, which only happens by understanding and consistently applying God’s word. • <em>I am coming soon:<\/em> This statement summarizes the message of chs 40–55, that the Lord is creating a world of harmony, peace, restoration, vindication, and the removal of enemies (46:13).<\/p>","summary_ro":"56:1 Be just and fair: A key aspect of the message of chs 1–39 is the call for justice in relationship with others and God. True godliness comes only through having character that is shaped by the character of God, which only happens by understanding and consistently applying God’s word. • I am coming soon: This statement summarizes the message of chs 40–55, that the Lord is creating a world of harmony, peace, restoration, vindication, and the removal of enemies (46:13).","summary_en":"56:1 Be just and fair: A key aspect of the message of chs 1–39 is the call for justice in relationship with others and God. True godliness comes only through having character that is shaped by the character of God, which only happens by understanding and consistently applying God’s word. • I am coming soon: This statement summarizes the message of chs 40–55, that the Lord is creating a world of harmony, peace, restoration, vindication, and the removal of enemies (46:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79476,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:1","title_en":"Study Note: Isaia 56:1","content_ro":"<p><strong>56:1–66:24<\/strong> This last major division of the book of Isaiah brings together themes from chs 1–39 (sin, justice and righteousness, responsibility, vengeance and vindication) and chs 40–55 (salvation, the age to come).<\/p>","content_en":"<p><strong>56:1–66:24<\/strong> This last major division of the book of Isaiah brings together themes from chs 1–39 (sin, justice and righteousness, responsibility, vengeance and vindication) and chs 40–55 (salvation, the age to come).<\/p>","summary_ro":"56:1–66:24 This last major division of the book of Isaiah brings together themes from chs 1–39 (sin, justice and righteousness, responsibility, vengeance and vindication) and chs 40–55 (salvation, the age to come).","summary_en":"56:1–66:24 This last major division of the book of Isaiah brings together themes from chs 1–39 (sin, justice and righteousness, responsibility, vengeance and vindication) and chs 40–55 (salvation, the age to come).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79477,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:1","title_en":"Study Note: Isaia 56:1","content_ro":"<p><strong>56:1-8<\/strong> This section summarizes chs 1–55 with an invitation to the outcasts to participate in God’s redemption.<\/p>","content_en":"<p><strong>56:1-8<\/strong> This section summarizes chs 1–55 with an invitation to the outcasts to participate in God’s redemption.<\/p>","summary_ro":"56:1-8 This section summarizes chs 1–55 with an invitation to the outcasts to participate in God’s redemption.","summary_en":"56:1-8 This section summarizes chs 1–55 with an invitation to the outcasts to participate in God’s redemption.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79478,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:1","title_en":"Study Note: Isaia 56:1","content_ro":"<p><strong>56:1<\/strong> <em>Be just and fair:<\/em> A key aspect of the message of chs 1–39 is the call for justice in relationship with others and God. True godliness comes only through having character that is shaped by the character of God, which only happens by understanding and consistently applying God’s word. • <em>I am coming soon:<\/em> This statement summarizes the message of chs 40–55, that the Lord is creating a world of harmony, peace, restoration, vindication, and the removal of enemies (46:13).<\/p>","content_en":"<p><strong>56:1<\/strong> <em>Be just and fair:<\/em> A key aspect of the message of chs 1–39 is the call for justice in relationship with others and God. True godliness comes only through having character that is shaped by the character of God, which only happens by understanding and consistently applying God’s word. • <em>I am coming soon:<\/em> This statement summarizes the message of chs 40–55, that the Lord is creating a world of harmony, peace, restoration, vindication, and the removal of enemies (46:13).<\/p>","summary_ro":"56:1 Be just and fair: A key aspect of the message of chs 1–39 is the call for justice in relationship with others and God. True godliness comes only through having character that is shaped by the character of God, which only happens by understanding and consistently applying God’s word. • I am coming soon: This statement summarizes the message of chs 40–55, that the Lord is creating a world of harmony, peace, restoration, vindication, and the removal of enemies (46:13).","summary_en":"56:1 Be just and fair: A key aspect of the message of chs 1–39 is the call for justice in relationship with others and God. True godliness comes only through having character that is shaped by the character of God, which only happens by understanding and consistently applying God’s word. • I am coming soon: This statement summarizes the message of chs 40–55, that the Lord is creating a world of harmony, peace, restoration, vindication, and the removal of enemies (46:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107102,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:1","title_en":"Study Note: Isaia 56:1","content_ro":"<p><strong>56:1–66:24<\/strong> This last major division of the book of Isaiah brings together themes from chs 1–39 (sin, justice and righteousness, responsibility, vengeance and vindication) and chs 40–55 (salvation, the age to come).<\/p>","content_en":"<p><strong>56:1–66:24<\/strong> This last major division of the book of Isaiah brings together themes from chs 1–39 (sin, justice and righteousness, responsibility, vengeance and vindication) and chs 40–55 (salvation, the age to come).<\/p>","summary_ro":"56:1–66:24 This last major division of the book of Isaiah brings together themes from chs 1–39 (sin, justice and righteousness, responsibility, vengeance and vindication) and chs 40–55 (salvation, the age to come).","summary_en":"56:1–66:24 This last major division of the book of Isaiah brings together themes from chs 1–39 (sin, justice and righteousness, responsibility, vengeance and vindication) and chs 40–55 (salvation, the age to come).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107103,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:1","title_en":"Study Note: Isaia 56:1","content_ro":"<p><strong>56:1-8<\/strong> This section summarizes chs 1–55 with an invitation to the outcasts to participate in God’s redemption.<\/p>","content_en":"<p><strong>56:1-8<\/strong> This section summarizes chs 1–55 with an invitation to the outcasts to participate in God’s redemption.<\/p>","summary_ro":"56:1-8 This section summarizes chs 1–55 with an invitation to the outcasts to participate in God’s redemption.","summary_en":"56:1-8 This section summarizes chs 1–55 with an invitation to the outcasts to participate in God’s redemption.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107104,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:1","title_en":"Study Note: Isaia 56:1","content_ro":"<p><strong>56:1<\/strong> <em>Be just and fair:<\/em> A key aspect of the message of chs 1–39 is the call for justice in relationship with others and God. True godliness comes only through having character that is shaped by the character of God, which only happens by understanding and consistently applying God’s word. • <em>I am coming soon:<\/em> This statement summarizes the message of chs 40–55, that the Lord is creating a world of harmony, peace, restoration, vindication, and the removal of enemies (46:13).<\/p>","content_en":"<p><strong>56:1<\/strong> <em>Be just and fair:<\/em> A key aspect of the message of chs 1–39 is the call for justice in relationship with others and God. True godliness comes only through having character that is shaped by the character of God, which only happens by understanding and consistently applying God’s word. • <em>I am coming soon:<\/em> This statement summarizes the message of chs 40–55, that the Lord is creating a world of harmony, peace, restoration, vindication, and the removal of enemies (46:13).<\/p>","summary_ro":"56:1 Be just and fair: A key aspect of the message of chs 1–39 is the call for justice in relationship with others and God. True godliness comes only through having character that is shaped by the character of God, which only happens by understanding and consistently applying God’s word. • I am coming soon: This statement summarizes the message of chs 40–55, that the Lord is creating a world of harmony, peace, restoration, vindication, and the removal of enemies (46:13).","summary_en":"56:1 Be just and fair: A key aspect of the message of chs 1–39 is the call for justice in relationship with others and God. True godliness comes only through having character that is shaped by the character of God, which only happens by understanding and consistently applying God’s word. • I am coming soon: This statement summarizes the message of chs 40–55, that the Lord is creating a world of harmony, peace, restoration, vindication, and the removal of enemies (46:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134728,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:1","title_en":"Study Note: Isaia 56:1","content_ro":"<p><strong>56:1–66:24<\/strong> This last major division of the book of Isaiah brings together themes from chs 1–39 (sin, justice and righteousness, responsibility, vengeance and vindication) and chs 40–55 (salvation, the age to come).<\/p>","content_en":"<p><strong>56:1–66:24<\/strong> This last major division of the book of Isaiah brings together themes from chs 1–39 (sin, justice and righteousness, responsibility, vengeance and vindication) and chs 40–55 (salvation, the age to come).<\/p>","summary_ro":"56:1–66:24 This last major division of the book of Isaiah brings together themes from chs 1–39 (sin, justice and righteousness, responsibility, vengeance and vindication) and chs 40–55 (salvation, the age to come).","summary_en":"56:1–66:24 This last major division of the book of Isaiah brings together themes from chs 1–39 (sin, justice and righteousness, responsibility, vengeance and vindication) and chs 40–55 (salvation, the age to come).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134729,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:1","title_en":"Study Note: Isaia 56:1","content_ro":"<p><strong>56:1-8<\/strong> This section summarizes chs 1–55 with an invitation to the outcasts to participate in God’s redemption.<\/p>","content_en":"<p><strong>56:1-8<\/strong> This section summarizes chs 1–55 with an invitation to the outcasts to participate in God’s redemption.<\/p>","summary_ro":"56:1-8 This section summarizes chs 1–55 with an invitation to the outcasts to participate in God’s redemption.","summary_en":"56:1-8 This section summarizes chs 1–55 with an invitation to the outcasts to participate in God’s redemption.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134730,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:1","title_en":"Study Note: Isaia 56:1","content_ro":"<p><strong>56:1<\/strong> <em>Be just and fair:<\/em> A key aspect of the message of chs 1–39 is the call for justice in relationship with others and God. True godliness comes only through having character that is shaped by the character of God, which only happens by understanding and consistently applying God’s word. • <em>I am coming soon:<\/em> This statement summarizes the message of chs 40–55, that the Lord is creating a world of harmony, peace, restoration, vindication, and the removal of enemies (46:13).<\/p>","content_en":"<p><strong>56:1<\/strong> <em>Be just and fair:<\/em> A key aspect of the message of chs 1–39 is the call for justice in relationship with others and God. True godliness comes only through having character that is shaped by the character of God, which only happens by understanding and consistently applying God’s word. • <em>I am coming soon:<\/em> This statement summarizes the message of chs 40–55, that the Lord is creating a world of harmony, peace, restoration, vindication, and the removal of enemies (46:13).<\/p>","summary_ro":"56:1 Be just and fair: A key aspect of the message of chs 1–39 is the call for justice in relationship with others and God. True godliness comes only through having character that is shaped by the character of God, which only happens by understanding and consistently applying God’s word. • I am coming soon: This statement summarizes the message of chs 40–55, that the Lord is creating a world of harmony, peace, restoration, vindication, and the removal of enemies (46:13).","summary_en":"56:1 Be just and fair: A key aspect of the message of chs 1–39 is the call for justice in relationship with others and God. True godliness comes only through having character that is shaped by the character of God, which only happens by understanding and consistently applying God’s word. • I am coming soon: This statement summarizes the message of chs 40–55, that the Lord is creating a world of harmony, peace, restoration, vindication, and the removal of enemies (46:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64915,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Blessings of Jesus","title_en":"The Blessings of Jesus","content_ro":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","content_en":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","summary_ro":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","summary_en":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92541,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Blessings of Jesus","title_en":"The Blessings of Jesus","content_ro":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","content_en":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","summary_ro":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","summary_en":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120167,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Blessings of Jesus","title_en":"The Blessings of Jesus","content_ro":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","content_en":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","summary_ro":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","summary_en":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147793,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Blessings of Jesus","title_en":"The Blessings of Jesus","content_ro":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","content_en":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","summary_ro":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","summary_en":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":500,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adam (Person)","title_en":"Adam (Person)","content_ro":"<h3>ADAM (P<span>erson<\/span>)<\/h3>\n<p>First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ.<\/p>\n<p>The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the first humans were created male and female in God’s image with his specific mandate to populate and rule over the earth. With regard to the rest of creation the first humans were, on one hand, part of it, being created on the same day as other land animals; on the other hand, they were distinctly above it, being the culmination of the creation process and sole bearers of God’s image.<\/p>\n<p>The intent of the second account is much more specific (2:4–3:24); it seeks to explain the origin of the present human condition of sin and death and to set the stage for the drama of redemption. The story treats in detail aspects of Adam’s creation omitted from the first story. For example, it tells of the formation of Adam from the dust of the ground and of his receiving the breath of life from God (2:7). It recounts the planting of the Garden and the responsibility given to Adam to cultivate it (2:8-15). God’s instruction to Adam that the fruit of every tree in the Garden was his for food, except one, is carefully recorded, as well as the solemn warning that the fruit of the “tree of the knowledge of good and evil” was never to be eaten, under the pain of death (2:16-17). Adam’s loneliness after naming the animals and not finding a suitable companion is also described, thus introducing the creation of the first woman (2:18-22). The creation of Eve from Adam’s rib poignantly portrays the essential unity of spirit and purpose of the sexes intended by God.<\/p>\n<p>The story does not end on such a positive note, however. It moves on to record the great deception Satan played upon Eve through the serpent. By clever insinuations and distortion of God’s original commandment (cf. 3:1 with 2:16-17), the serpent tricked Eve into eating the forbidden fruit and sharing it with Adam. Eve seems to have eaten because she was deceived (1 Tm 2:14), Adam out of a willful and conscious rebellion. Ironically, the two beings originally created in God’s image and likeness believed that they could become “like” God by disobeying him (Gn 3:5).<\/p>\n<p>The effects of their disobedience were immediate, though not at all what Adam had expected. For the first time a barrier of shame disrupted the unity of man and woman (3:7). More important, a barrier of real moral guilt was erected between the first couple and God. The story relates that when God came looking for Adam after his rebellion, he was hiding among the trees, already aware of his separation from God (3:8). When God questioned him, Adam threw the blame on Eve and, by implication, back on God: “It was the woman you gave me who brought me the fruit” (3:12, <span>nlt<\/span>). Eve in turn blamed the serpent (3:13).<\/p>\n<p>According to the story in Genesis, God held all three responsible and informed each one of the calamitous consequences of their rebellion (3:14-19). The two great mandates, originally signs of pure blessing, became mixed with curse and pain—the earth could now be populated only through the woman’s birth pangs and could be subdued only by the man’s labor and perspiration (3:16-18). Further, the unity of man and woman would be strained by man’s subjugation of her, or possibly by the beginning of a struggle for dominance between them (3:16b can be taken both ways). Finally, God pronounced the ultimate consequence: as he had originally warned, Adam and Eve were to die. Someday the breath of life would be taken from them, and their bodies would return to the dust from which they were made (3:19). That very day they also experienced a “spiritual” death; they were separated from God, the giver of life, and from the tree of life, the symbol of eternal life (3:22). God sent them out of Eden, and there was no way back. The entrance to paradise was blocked by the cherubim and flaming sword (3:23-24). Only God could restore what they had lost.<\/p>\n<p>The story is not devoid of hope. God was merciful even then. He made them garments of skin to cover their bodies and promised that someday the power of Satan behind the serpent would be crushed by the woman’s “seed” (Gn 3:15; cf. Rom 16:20). Many scholars consider that promise to be the first biblical mention of redemption.<\/p>\n<p class=\"h2\" id=\"TheSignificanceofAdam\">The Significance of Adam<\/p>\n<p>Adam’s significance is based upon several assumptions, the first being that he was a historical individual. That assumption was made by many OT writers (Gn 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7). The NT writers agreed (Lk 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tm 2:13-14; Jude 1:14). Equally essential to Adam’s significance is a second assumption, that he was more than an individual. To begin with, the Hebrew word <span class=\"hebrew\" lang=\"he\">adam<\/span> (more correctly <span class=\"hebrew\" lang=\"he\">’a–dha–m<\/span>) is not merely a proper name. Even in the Genesis story it is not used as a name until Genesis 4:25. The word is one of several Hebrew words meaning “man” and is the generic term for “human race.” In the vast majority of cases it refers either to a male individual (Lv 1:2; Jos 14:15; Neh 9:29; Is 56:2) or to humanity in general (Ex 4:11; Nm 12:3; 16:29; Dt 4:28; 1 Kgs 4:31; Jb 7:20; 14:1). The generic, collective sense of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> is also behind the phrase “children (or sons) of men” (2 Sm 7:14; Pss 11:4; 12:1; 14:2; 53:2; 90:3; Eccl 1:13; 2:3). That phrase, literally “sons of <span class=\"hebrew\" lang=\"he\">adam<\/span><em>,”<\/em> simply means “men” or “human beings,” and when it is used the entire human race is in view. Indeed, the universalistic human connotation of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> indicates a concern in the OT going far beyond Israel’s nationalistic hopes and its God—to all the earth’s people and the Lord of all nations (Gn 9:5-7; Dt 5:24; 8:3; 1 Kgs 8:38-39; Pss 8:4; 89:48; 107:8-31; Prv 12:14; Mi 6:8).<\/p>\n<p>It is no accident, then, that the first man was named “Adam” or “Man.” The name intimates that to speak about Adam is somehow also to speak about the entire human race. Such usage can perhaps best be understood through the ancient concept of corporate personality and representation familiar to the Hebrews and other Near Eastern peoples. Modern thinking emphasizes the individual; existence of the social group and all social relationships has been seen as secondary to, and dependent upon, the existence and desire of the individual. The Hebrew understanding was quite different. Though the separate personality of the individual was appreciated (Jer 31:29-30; Ez 18:4), there was a strong tendency to see the social group (family, tribe, nation) as a single organism with a corporate identity of its own. Likewise the group representative was seen as the embodiment or personification of the corporate personality of the group. Within the representative the essential qualities and characteristics of the social group resided in such a way that the actions and decisions of the representative were binding on the entire group. If the group was a family, the father was usually considered the corporate representative; for good or for ill his family, and sometimes his descendants, received the results of his actions (Gn 17:1-8; cf. Gn 20:1-9, 18; Ex 20:5-6; Jos 7:24-25; Rom 11:28; Heb 7:1-10).<\/p>\n<p>As the original man and father of humankind, in whose image all succeeding generations would be born (Gn 5:3), Adam was the corporate representative of humanity. The creation accounts themselves give the impression that the mandates of Genesis 1:26-30 (cf. Gn 9:1, 7; Pss 8:5-7; 104:14) as well as the curses of Genesis 3:16-19 (cf. Ps 90:3; Eccl 12:7; Is 13:8; 21:3) were meant not only for Adam (and Eve) but, through him, for the entire race.<\/p>\n<p>In Romans 5:12-21 the apostle Paul contrasted the death and condemnation brought upon humanity by Adam’s disobedience with the life and justification given to humanity through Christ’s obedience. More explicitly, in 1 Corinthians 15:45-50 (<span>rsv<\/span>), Paul called Christ the “last Adam,” “second man,” and the “man of heaven” in juxtaposition to the “first Adam,” the “first man,” and the “man of dust.”<\/p>\n<p>For Paul, the human race was divided into two groups in the persons of Adam and Christ. Those who remain “incorporated” in Adam are the “old” humanity, bearing the image of the “man of dust” and partaking of his sin and alienation from God and Creation (Rom 5:12-19; 8:20-22). But those who are incorporated into Christ by faith become Christ’s “body” (Rom 12:4-5; 1 Cor 12:12-13, 27; Eph 1:22-23; Col 1:18); they are recreated in Christ’s image (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18); they become one “new man” (Eph 2:15; 4:24; Col 3:9-10, <span>kjv<\/span>); and they partake of the new creation (2 Cor 5:17; Gal 6:15). The old barriers raised by Adam are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16). For Paul, the functional similarity of Adam and Christ as representatives meant that Christ had restored what Adam had lost.<\/p>\n<p><em>See also<\/em> Eve; Man, Old and New; New Creation, New Creature.<\/p>","content_en":"<h3>ADAM (P<span>erson<\/span>)<\/h3>\n<p>First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ.<\/p>\n<p>The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the first humans were created male and female in God’s image with his specific mandate to populate and rule over the earth. With regard to the rest of creation the first humans were, on one hand, part of it, being created on the same day as other land animals; on the other hand, they were distinctly above it, being the culmination of the creation process and sole bearers of God’s image.<\/p>\n<p>The intent of the second account is much more specific (2:4–3:24); it seeks to explain the origin of the present human condition of sin and death and to set the stage for the drama of redemption. The story treats in detail aspects of Adam’s creation omitted from the first story. For example, it tells of the formation of Adam from the dust of the ground and of his receiving the breath of life from God (2:7). It recounts the planting of the Garden and the responsibility given to Adam to cultivate it (2:8-15). God’s instruction to Adam that the fruit of every tree in the Garden was his for food, except one, is carefully recorded, as well as the solemn warning that the fruit of the “tree of the knowledge of good and evil” was never to be eaten, under the pain of death (2:16-17). Adam’s loneliness after naming the animals and not finding a suitable companion is also described, thus introducing the creation of the first woman (2:18-22). The creation of Eve from Adam’s rib poignantly portrays the essential unity of spirit and purpose of the sexes intended by God.<\/p>\n<p>The story does not end on such a positive note, however. It moves on to record the great deception Satan played upon Eve through the serpent. By clever insinuations and distortion of God’s original commandment (cf. 3:1 with 2:16-17), the serpent tricked Eve into eating the forbidden fruit and sharing it with Adam. Eve seems to have eaten because she was deceived (1 Tm 2:14), Adam out of a willful and conscious rebellion. Ironically, the two beings originally created in God’s image and likeness believed that they could become “like” God by disobeying him (Gn 3:5).<\/p>\n<p>The effects of their disobedience were immediate, though not at all what Adam had expected. For the first time a barrier of shame disrupted the unity of man and woman (3:7). More important, a barrier of real moral guilt was erected between the first couple and God. The story relates that when God came looking for Adam after his rebellion, he was hiding among the trees, already aware of his separation from God (3:8). When God questioned him, Adam threw the blame on Eve and, by implication, back on God: “It was the woman you gave me who brought me the fruit” (3:12, <span>nlt<\/span>). Eve in turn blamed the serpent (3:13).<\/p>\n<p>According to the story in Genesis, God held all three responsible and informed each one of the calamitous consequences of their rebellion (3:14-19). The two great mandates, originally signs of pure blessing, became mixed with curse and pain—the earth could now be populated only through the woman’s birth pangs and could be subdued only by the man’s labor and perspiration (3:16-18). Further, the unity of man and woman would be strained by man’s subjugation of her, or possibly by the beginning of a struggle for dominance between them (3:16b can be taken both ways). Finally, God pronounced the ultimate consequence: as he had originally warned, Adam and Eve were to die. Someday the breath of life would be taken from them, and their bodies would return to the dust from which they were made (3:19). That very day they also experienced a “spiritual” death; they were separated from God, the giver of life, and from the tree of life, the symbol of eternal life (3:22). God sent them out of Eden, and there was no way back. The entrance to paradise was blocked by the cherubim and flaming sword (3:23-24). Only God could restore what they had lost.<\/p>\n<p>The story is not devoid of hope. God was merciful even then. He made them garments of skin to cover their bodies and promised that someday the power of Satan behind the serpent would be crushed by the woman’s “seed” (Gn 3:15; cf. Rom 16:20). Many scholars consider that promise to be the first biblical mention of redemption.<\/p>\n<p class=\"h2\" id=\"TheSignificanceofAdam\">The Significance of Adam<\/p>\n<p>Adam’s significance is based upon several assumptions, the first being that he was a historical individual. That assumption was made by many OT writers (Gn 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7). The NT writers agreed (Lk 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tm 2:13-14; Jude 1:14). Equally essential to Adam’s significance is a second assumption, that he was more than an individual. To begin with, the Hebrew word <span class=\"hebrew\" lang=\"he\">adam<\/span> (more correctly <span class=\"hebrew\" lang=\"he\">’a–dha–m<\/span>) is not merely a proper name. Even in the Genesis story it is not used as a name until Genesis 4:25. The word is one of several Hebrew words meaning “man” and is the generic term for “human race.” In the vast majority of cases it refers either to a male individual (Lv 1:2; Jos 14:15; Neh 9:29; Is 56:2) or to humanity in general (Ex 4:11; Nm 12:3; 16:29; Dt 4:28; 1 Kgs 4:31; Jb 7:20; 14:1). The generic, collective sense of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> is also behind the phrase “children (or sons) of men” (2 Sm 7:14; Pss 11:4; 12:1; 14:2; 53:2; 90:3; Eccl 1:13; 2:3). That phrase, literally “sons of <span class=\"hebrew\" lang=\"he\">adam<\/span><em>,”<\/em> simply means “men” or “human beings,” and when it is used the entire human race is in view. Indeed, the universalistic human connotation of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> indicates a concern in the OT going far beyond Israel’s nationalistic hopes and its God—to all the earth’s people and the Lord of all nations (Gn 9:5-7; Dt 5:24; 8:3; 1 Kgs 8:38-39; Pss 8:4; 89:48; 107:8-31; Prv 12:14; Mi 6:8).<\/p>\n<p>It is no accident, then, that the first man was named “Adam” or “Man.” The name intimates that to speak about Adam is somehow also to speak about the entire human race. Such usage can perhaps best be understood through the ancient concept of corporate personality and representation familiar to the Hebrews and other Near Eastern peoples. Modern thinking emphasizes the individual; existence of the social group and all social relationships has been seen as secondary to, and dependent upon, the existence and desire of the individual. The Hebrew understanding was quite different. Though the separate personality of the individual was appreciated (Jer 31:29-30; Ez 18:4), there was a strong tendency to see the social group (family, tribe, nation) as a single organism with a corporate identity of its own. Likewise the group representative was seen as the embodiment or personification of the corporate personality of the group. Within the representative the essential qualities and characteristics of the social group resided in such a way that the actions and decisions of the representative were binding on the entire group. If the group was a family, the father was usually considered the corporate representative; for good or for ill his family, and sometimes his descendants, received the results of his actions (Gn 17:1-8; cf. Gn 20:1-9, 18; Ex 20:5-6; Jos 7:24-25; Rom 11:28; Heb 7:1-10).<\/p>\n<p>As the original man and father of humankind, in whose image all succeeding generations would be born (Gn 5:3), Adam was the corporate representative of humanity. The creation accounts themselves give the impression that the mandates of Genesis 1:26-30 (cf. Gn 9:1, 7; Pss 8:5-7; 104:14) as well as the curses of Genesis 3:16-19 (cf. Ps 90:3; Eccl 12:7; Is 13:8; 21:3) were meant not only for Adam (and Eve) but, through him, for the entire race.<\/p>\n<p>In Romans 5:12-21 the apostle Paul contrasted the death and condemnation brought upon humanity by Adam’s disobedience with the life and justification given to humanity through Christ’s obedience. More explicitly, in 1 Corinthians 15:45-50 (<span>rsv<\/span>), Paul called Christ the “last Adam,” “second man,” and the “man of heaven” in juxtaposition to the “first Adam,” the “first man,” and the “man of dust.”<\/p>\n<p>For Paul, the human race was divided into two groups in the persons of Adam and Christ. Those who remain “incorporated” in Adam are the “old” humanity, bearing the image of the “man of dust” and partaking of his sin and alienation from God and Creation (Rom 5:12-19; 8:20-22). But those who are incorporated into Christ by faith become Christ’s “body” (Rom 12:4-5; 1 Cor 12:12-13, 27; Eph 1:22-23; Col 1:18); they are recreated in Christ’s image (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18); they become one “new man” (Eph 2:15; 4:24; Col 3:9-10, <span>kjv<\/span>); and they partake of the new creation (2 Cor 5:17; Gal 6:15). The old barriers raised by Adam are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16). For Paul, the functional similarity of Adam and Christ as representatives meant that Christ had restored what Adam had lost.<\/p>\n<p><em>See also<\/em> Eve; Man, Old and New; New Creation, New Creature.<\/p>","summary_ro":"ADAM (Person) First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ. The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the f...","summary_en":"ADAM (Person) First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ. The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the f...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51853,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:2","title_en":"Study Note: Isaia 56:2","content_ro":"<p><strong>56:2<\/strong> <em>Blessed:<\/em> Cp. 30:18; 32:20; see also Pss 1:1; 119:1; Matt 5:3. • The <em>Sabbath<\/em><em>,<\/em> as a sign of the covenant (Exod 31:13-17), is God’s gift to his people; it belongs to this age as well as to the age to come (Isa 56:4, 6; 58:13-14; see Heb 4:1-13).<\/p>","content_en":"<p><strong>56:2<\/strong> <em>Blessed:<\/em> Cp. 30:18; 32:20; see also Pss 1:1; 119:1; Matt 5:3. • The <em>Sabbath<\/em><em>,<\/em> as a sign of the covenant (Exod 31:13-17), is God’s gift to his people; it belongs to this age as well as to the age to come (Isa 56:4, 6; 58:13-14; see Heb 4:1-13).<\/p>","summary_ro":"56:2 Blessed: Cp. 30:18; 32:20; see also Pss 1:1; 119:1; Matt 5:3. • The Sabbath, as a sign of the covenant (Exod 31:13-17), is God’s gift to his people; it belongs to this age as well as to the age to come (Isa 56:4, 6; 58:13-14; see Heb 4:1-13).","summary_en":"56:2 Blessed: Cp. 30:18; 32:20; see also Pss 1:1; 119:1; Matt 5:3. • The Sabbath, as a sign of the covenant (Exod 31:13-17), is God’s gift to his people; it belongs to this age as well as to the age to come (Isa 56:4, 6; 58:13-14; see Heb 4:1-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79479,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:2","title_en":"Study Note: Isaia 56:2","content_ro":"<p><strong>56:2<\/strong> <em>Blessed:<\/em> Cp. 30:18; 32:20; see also Pss 1:1; 119:1; Matt 5:3. • The <em>Sabbath<\/em><em>,<\/em> as a sign of the covenant (Exod 31:13-17), is God’s gift to his people; it belongs to this age as well as to the age to come (Isa 56:4, 6; 58:13-14; see Heb 4:1-13).<\/p>","content_en":"<p><strong>56:2<\/strong> <em>Blessed:<\/em> Cp. 30:18; 32:20; see also Pss 1:1; 119:1; Matt 5:3. • The <em>Sabbath<\/em><em>,<\/em> as a sign of the covenant (Exod 31:13-17), is God’s gift to his people; it belongs to this age as well as to the age to come (Isa 56:4, 6; 58:13-14; see Heb 4:1-13).<\/p>","summary_ro":"56:2 Blessed: Cp. 30:18; 32:20; see also Pss 1:1; 119:1; Matt 5:3. • The Sabbath, as a sign of the covenant (Exod 31:13-17), is God’s gift to his people; it belongs to this age as well as to the age to come (Isa 56:4, 6; 58:13-14; see Heb 4:1-13).","summary_en":"56:2 Blessed: Cp. 30:18; 32:20; see also Pss 1:1; 119:1; Matt 5:3. • The Sabbath, as a sign of the covenant (Exod 31:13-17), is God’s gift to his people; it belongs to this age as well as to the age to come (Isa 56:4, 6; 58:13-14; see Heb 4:1-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107105,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:2","title_en":"Study Note: Isaia 56:2","content_ro":"<p><strong>56:2<\/strong> <em>Blessed:<\/em> Cp. 30:18; 32:20; see also Pss 1:1; 119:1; Matt 5:3. • The <em>Sabbath<\/em><em>,<\/em> as a sign of the covenant (Exod 31:13-17), is God’s gift to his people; it belongs to this age as well as to the age to come (Isa 56:4, 6; 58:13-14; see Heb 4:1-13).<\/p>","content_en":"<p><strong>56:2<\/strong> <em>Blessed:<\/em> Cp. 30:18; 32:20; see also Pss 1:1; 119:1; Matt 5:3. • The <em>Sabbath<\/em><em>,<\/em> as a sign of the covenant (Exod 31:13-17), is God’s gift to his people; it belongs to this age as well as to the age to come (Isa 56:4, 6; 58:13-14; see Heb 4:1-13).<\/p>","summary_ro":"56:2 Blessed: Cp. 30:18; 32:20; see also Pss 1:1; 119:1; Matt 5:3. • The Sabbath, as a sign of the covenant (Exod 31:13-17), is God’s gift to his people; it belongs to this age as well as to the age to come (Isa 56:4, 6; 58:13-14; see Heb 4:1-13).","summary_en":"56:2 Blessed: Cp. 30:18; 32:20; see also Pss 1:1; 119:1; Matt 5:3. • The Sabbath, as a sign of the covenant (Exod 31:13-17), is God’s gift to his people; it belongs to this age as well as to the age to come (Isa 56:4, 6; 58:13-14; see Heb 4:1-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134731,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:2","title_en":"Study Note: Isaia 56:2","content_ro":"<p><strong>56:2<\/strong> <em>Blessed:<\/em> Cp. 30:18; 32:20; see also Pss 1:1; 119:1; Matt 5:3. • The <em>Sabbath<\/em><em>,<\/em> as a sign of the covenant (Exod 31:13-17), is God’s gift to his people; it belongs to this age as well as to the age to come (Isa 56:4, 6; 58:13-14; see Heb 4:1-13).<\/p>","content_en":"<p><strong>56:2<\/strong> <em>Blessed:<\/em> Cp. 30:18; 32:20; see also Pss 1:1; 119:1; Matt 5:3. • The <em>Sabbath<\/em><em>,<\/em> as a sign of the covenant (Exod 31:13-17), is God’s gift to his people; it belongs to this age as well as to the age to come (Isa 56:4, 6; 58:13-14; see Heb 4:1-13).<\/p>","summary_ro":"56:2 Blessed: Cp. 30:18; 32:20; see also Pss 1:1; 119:1; Matt 5:3. • The Sabbath, as a sign of the covenant (Exod 31:13-17), is God’s gift to his people; it belongs to this age as well as to the age to come (Isa 56:4, 6; 58:13-14; see Heb 4:1-13).","summary_en":"56:2 Blessed: Cp. 30:18; 32:20; see also Pss 1:1; 119:1; Matt 5:3. • The Sabbath, as a sign of the covenant (Exod 31:13-17), is God’s gift to his people; it belongs to this age as well as to the age to come (Isa 56:4, 6; 58:13-14; see Heb 4:1-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64914,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Blessings of Jesus","title_en":"The Blessings of Jesus","content_ro":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","content_en":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","summary_ro":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","summary_en":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67645,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Sabbath Rest","title_en":"God’s Sabbath Rest","content_ro":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","content_en":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","summary_ro":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","summary_en":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92540,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Blessings of Jesus","title_en":"The Blessings of Jesus","content_ro":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","content_en":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","summary_ro":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","summary_en":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95271,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Sabbath Rest","title_en":"God’s Sabbath Rest","content_ro":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","content_en":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","summary_ro":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","summary_en":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120166,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Blessings of Jesus","title_en":"The Blessings of Jesus","content_ro":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","content_en":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","summary_ro":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","summary_en":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122897,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Sabbath Rest","title_en":"God’s Sabbath Rest","content_ro":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","content_en":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","summary_ro":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","summary_en":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147792,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Blessings of Jesus","title_en":"The Blessings of Jesus","content_ro":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","content_en":"<h3>The Blessings of Jesus<\/h3>\n<p>The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for <em>blessed<\/em> as <span class=\"latin\" lang=\"la\">beati<\/span>. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor.<\/p>\n<p>The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and women to follow him as he proclaims the message of the Kingdom to Israel (see also Matt 11:6; 13:16; 16:17; 24:46). Those who are blessed have repented in response to the proclamation of the Kingdom (Matt 4:17-22). The Beatitudes are connected with Isa 61:1-3: The Spirit endows, leads to proclamation, and blesses the poor, the humble, and the righteous.<\/p>\n<p>The NLT’s use of “God blesses” conveys the ideas of divine origin and approval (see Matt 25:34), fulfillment (see Matt 11:6; 13:16; 16:17), reversal (see Luke 1:1–2:52; 6:20-26), and the condition of obedience required in order to enjoy the blessings (see Pss 1:1, 3-6; 106:3; 112:1-2; 119:1-2; Prov 8:32; Isa 56:2). The blessings are inaugurated with the Messiah’s coming, with a confident hope that they will be enjoyed eternally and completely.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1:1-3; 106:3; 112:1-2; 119:1-2; Isa 56:1-2; Matt 5:3-12; 11:6; 13:16; 16:17; 24:46; 25:34; Luke 6:20-26<\/p>","summary_ro":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","summary_en":"The Blessings of Jesus The blessings of Jesus are called Beatitudes because the Vulgate (the Latin translation of the Bible) translates the Greek word for blessed as beati. No single word can capture all that Jesus is communicating with this term here. He is describing the special favor of God toward his people, both physically and spiritually, and the consequences of living within that favor. The Beatitudes describe the lifestyle and character of a follower of Jesus. Jesus calls men and wome...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150523,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Sabbath Rest","title_en":"God’s Sabbath Rest","content_ro":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","content_en":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","summary_ro":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","summary_en":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":11285,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eunuch","title_en":"Eunuch","content_ro":"<h3>EUNUCH<\/h3>\n<p>Officer or chamberlain in the court or household of a ruler, often assigned to the women’s quarters. Many of these men were emasculated, though not always (cf. Gn 39:1, <span>neb<\/span>). Eunuchs were public officials in Israel (1 Sm 8:15, <span>neb<\/span>; 1 Chr 28:1, <span>neb<\/span>), Persia (Est 2:3), Ethiopia (Jer 38:7; Acts 8:27), and Babylon (Dn 1:3). Eunuchs were not included in public worship in Israel (Dt 23:1), but the prophet Isaiah referred to their restoration in the messianic kingdom (Is 56:3-5; see Acts 8).<\/p>\n<p>The Ethiopian eunuch of Acts 8:27-39 was probably minister of the treasury and has been credited with founding Christianity in Ethiopia.<\/p>\n<p>Jesus mentioned three classes of eunuchs (Mt 19:12), including those who made themselves eunuchs for the sake of the kingdom. This is generally understood in a metaphorical sense of voluntarily forgoing marriage in order to serve the kingdom (e.g., John the Baptist, Jesus, and the apostle Paul).<\/p>","content_en":"<h3>EUNUCH<\/h3>\n<p>Officer or chamberlain in the court or household of a ruler, often assigned to the women’s quarters. Many of these men were emasculated, though not always (cf. Gn 39:1, <span>neb<\/span>). Eunuchs were public officials in Israel (1 Sm 8:15, <span>neb<\/span>; 1 Chr 28:1, <span>neb<\/span>), Persia (Est 2:3), Ethiopia (Jer 38:7; Acts 8:27), and Babylon (Dn 1:3). Eunuchs were not included in public worship in Israel (Dt 23:1), but the prophet Isaiah referred to their restoration in the messianic kingdom (Is 56:3-5; see Acts 8).<\/p>\n<p>The Ethiopian eunuch of Acts 8:27-39 was probably minister of the treasury and has been credited with founding Christianity in Ethiopia.<\/p>\n<p>Jesus mentioned three classes of eunuchs (Mt 19:12), including those who made themselves eunuchs for the sake of the kingdom. This is generally understood in a metaphorical sense of voluntarily forgoing marriage in order to serve the kingdom (e.g., John the Baptist, Jesus, and the apostle Paul).<\/p>","summary_ro":"EUNUCH Officer or chamberlain in the court or household of a ruler, often assigned to the women’s quarters. Many of these men were emasculated, though not always (cf. Gn 39:1, neb). Eunuchs were public officials in Israel (1 Sm 8:15, neb; 1 Chr 28:1, neb), Persia (Est 2:3), Ethiopia (Jer 38:7; Acts 8:27), and Babylon (Dn 1:3). Eunuchs were not included in public worship in Israel (Dt 23:1), but the prophet Isaiah referred to their restoration in the messianic kingdom (Is 56:3-5; see Acts 8). ...","summary_en":"EUNUCH Officer or chamberlain in the court or household of a ruler, often assigned to the women’s quarters. Many of these men were emasculated, though not always (cf. Gn 39:1, neb). Eunuchs were public officials in Israel (1 Sm 8:15, neb; 1 Chr 28:1, neb), Persia (Est 2:3), Ethiopia (Jer 38:7; Acts 8:27), and Babylon (Dn 1:3). Eunuchs were not included in public worship in Israel (Dt 23:1), but the prophet Isaiah referred to their restoration in the messianic kingdom (Is 56:3-5; see Acts 8). ...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18741,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jehoiachin","title_en":"Jehoiachin","content_ro":"<h3>JEHOIACHIN<\/h3>\n<p>King of Judah for a very brief time (598–597 <span>BC<\/span>). He was the son of Jehoiakim and Nehushta, the daughter of Elnathan of Jerusalem (possibly the Elnathan mentioned by Jeremiah, cf. Jer 26:22; 36:12, 25). The name Jehoiachin means “Yahweh will uphold,” and variations include Coniah (Jer 22:24, 28; 37:1), Jeconiah (1 Chr 3:16-17; Est 2:6; Jer 24:1; 27:20; 28:4; 29:2), and Jechoniah (Mt 1:11-12; <span>kjv<\/span> “Jechonias”). Jehoiachin was 18 years old when he was installed as king upon his father’s death, and he ruled for only three months and ten days in Jerusalem (2 Kgs 24:8; cf. 2 Chr 36:9, <span>nlt<\/span> mg). He inherited a vassal kingdom in revolt. Besieged by the armies of the Babylonian overlord Nebuchadnezzar, Jehoiachin had little choice but to capitulate in the face of insurmountable odds. According to the Babylonian Chronicle, records based on the official annals of the Babylonian kings, Nebuchadnezzar entered Syro-Palestine in December of 598 <span>BC<\/span> and took Jerusalem on March 16, 597. The Babylonians plundered the palace and temple treasuries. Along with Jehoiachin, his family, prominent military leaders, royal officials, and artisans were taken prisoner and led away to exile in Babylon. Before returning to Babylon, the victorious king placed Jehoiachin’s uncle Mattaniah, now named Zedekiah, on the throne in Jerusalem (2 Kgs 24:12-17; cf. 2 Chr 36:10).<\/p>\n<p>According to Jeremiah, the trauma caused by the Babylonian invasion of Judah, and the consequent political upheaval prompted by a succession of three kings in four months, had little impact on the people spiritually (Jer 37–38). This same prophet of God forecast Jehoiachin’s exile and predicted he would have no descendants succeeding him on the throne (22:24-30). In contrast, the false prophet Hananiah prophesied Jehoiachin would be restored to the throne of Judah within two years (28:3-4, 11; cf. vv 12-17).<\/p>\n<p>Jehoiachin’s continuing royal status as the legitimate claimant to the Judahite kingship was reflected in the fact that Ezekiel’s oracles are dated to the year of Jehoiachin’s exile, not Zedekiah’s reign (Ez 1:2; 8:1; 20:1; etc.). Babylonian records confirm this recognition of Jehoiachin’s former position; he retained his title of king and received favorable treatment from the Babylonians. He is certainly the “Yaukin, king of the land of Yahuda” listed in one of the cuneiform tablets; this tablet contains inventories of rations of oil and barley for the king and his five sons and implies they were not imprisoned but living a fairly normal life in Babylonia. At some point Jehoiachin must have been imprisoned, however, because later, during the reign of Evil-merodach, he was released from prison and granted dining privileges with the Babylonian king (c. 562 <span>BC<\/span>; cf. 2 Kgs 25:27-30; Jer 52:31-34). Whether he was imprisoned for attempting to escape or because of Judah’s rebellion against Babylon under Zedekiah is unclear.<\/p>\n<p>Jehoiachin’s name appears in Matthew’s genealogy of Jesus Christ (Mt 1:11-12), and some contend that this contradicts Jeremiah’s oracle of judgment against the king’s descendants (Jer 22:30). Yet it is possible to understand Haggai’s blessing of Zerubabbel (Hg 2:20-23) as a reversal of Jeremiah’s curse and the reinstatement of Jehoiachin’s line on the Davidic—and ultimately messianic—throne (cf. Is 56:3-5).<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Diaspora of the Jews; Israel, History of.<\/p>","content_en":"<h3>JEHOIACHIN<\/h3>\n<p>King of Judah for a very brief time (598–597 <span>BC<\/span>). He was the son of Jehoiakim and Nehushta, the daughter of Elnathan of Jerusalem (possibly the Elnathan mentioned by Jeremiah, cf. Jer 26:22; 36:12, 25). The name Jehoiachin means “Yahweh will uphold,” and variations include Coniah (Jer 22:24, 28; 37:1), Jeconiah (1 Chr 3:16-17; Est 2:6; Jer 24:1; 27:20; 28:4; 29:2), and Jechoniah (Mt 1:11-12; <span>kjv<\/span> “Jechonias”). Jehoiachin was 18 years old when he was installed as king upon his father’s death, and he ruled for only three months and ten days in Jerusalem (2 Kgs 24:8; cf. 2 Chr 36:9, <span>nlt<\/span> mg). He inherited a vassal kingdom in revolt. Besieged by the armies of the Babylonian overlord Nebuchadnezzar, Jehoiachin had little choice but to capitulate in the face of insurmountable odds. According to the Babylonian Chronicle, records based on the official annals of the Babylonian kings, Nebuchadnezzar entered Syro-Palestine in December of 598 <span>BC<\/span> and took Jerusalem on March 16, 597. The Babylonians plundered the palace and temple treasuries. Along with Jehoiachin, his family, prominent military leaders, royal officials, and artisans were taken prisoner and led away to exile in Babylon. Before returning to Babylon, the victorious king placed Jehoiachin’s uncle Mattaniah, now named Zedekiah, on the throne in Jerusalem (2 Kgs 24:12-17; cf. 2 Chr 36:10).<\/p>\n<p>According to Jeremiah, the trauma caused by the Babylonian invasion of Judah, and the consequent political upheaval prompted by a succession of three kings in four months, had little impact on the people spiritually (Jer 37–38). This same prophet of God forecast Jehoiachin’s exile and predicted he would have no descendants succeeding him on the throne (22:24-30). In contrast, the false prophet Hananiah prophesied Jehoiachin would be restored to the throne of Judah within two years (28:3-4, 11; cf. vv 12-17).<\/p>\n<p>Jehoiachin’s continuing royal status as the legitimate claimant to the Judahite kingship was reflected in the fact that Ezekiel’s oracles are dated to the year of Jehoiachin’s exile, not Zedekiah’s reign (Ez 1:2; 8:1; 20:1; etc.). Babylonian records confirm this recognition of Jehoiachin’s former position; he retained his title of king and received favorable treatment from the Babylonians. He is certainly the “Yaukin, king of the land of Yahuda” listed in one of the cuneiform tablets; this tablet contains inventories of rations of oil and barley for the king and his five sons and implies they were not imprisoned but living a fairly normal life in Babylonia. At some point Jehoiachin must have been imprisoned, however, because later, during the reign of Evil-merodach, he was released from prison and granted dining privileges with the Babylonian king (c. 562 <span>BC<\/span>; cf. 2 Kgs 25:27-30; Jer 52:31-34). Whether he was imprisoned for attempting to escape or because of Judah’s rebellion against Babylon under Zedekiah is unclear.<\/p>\n<p>Jehoiachin’s name appears in Matthew’s genealogy of Jesus Christ (Mt 1:11-12), and some contend that this contradicts Jeremiah’s oracle of judgment against the king’s descendants (Jer 22:30). Yet it is possible to understand Haggai’s blessing of Zerubabbel (Hg 2:20-23) as a reversal of Jeremiah’s curse and the reinstatement of Jehoiachin’s line on the Davidic—and ultimately messianic—throne (cf. Is 56:3-5).<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Diaspora of the Jews; Israel, History of.<\/p>","summary_ro":"JEHOIACHIN King of Judah for a very brief time (598–597 BC). He was the son of Jehoiakim and Nehushta, the daughter of Elnathan of Jerusalem (possibly the Elnathan mentioned by Jeremiah, cf. Jer 26:22; 36:12, 25). The name Jehoiachin means “Yahweh will uphold,” and variations include Coniah (Jer 22:24, 28; 37:1), Jeconiah (1 Chr 3:16-17; Est 2:6; Jer 24:1; 27:20; 28:4; 29:2), and Jechoniah (Mt 1:11-12; kjv “Jechonias”). Jehoiachin was 18 years old when he was installed as king upon his father...","summary_en":"JEHOIACHIN King of Judah for a very brief time (598–597 BC). He was the son of Jehoiakim and Nehushta, the daughter of Elnathan of Jerusalem (possibly the Elnathan mentioned by Jeremiah, cf. Jer 26:22; 36:12, 25). The name Jehoiachin means “Yahweh will uphold,” and variations include Coniah (Jer 22:24, 28; 37:1), Jeconiah (1 Chr 3:16-17; Est 2:6; Jer 24:1; 27:20; 28:4; 29:2), and Jechoniah (Mt 1:11-12; kjv “Jechonias”). Jehoiachin was 18 years old when he was installed as king upon his father...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51854,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:3","title_en":"Study Note: Isaia 56:3","content_ro":"<p><strong>56:3-7<\/strong> The blessing (56:2) would extend to eunuchs and to the Gentiles.<\/p>","content_en":"<p><strong>56:3-7<\/strong> The blessing (56:2) would extend to eunuchs and to the Gentiles.<\/p>","summary_ro":"56:3-7 The blessing (56:2) would extend to eunuchs and to the Gentiles.","summary_en":"56:3-7 The blessing (56:2) would extend to eunuchs and to the Gentiles.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51855,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:3","title_en":"Study Note: Isaia 56:3","content_ro":"<p><strong>56:3<\/strong> <em>Foreigners who commit themselves to the<\/em> <span>Lord<\/span> would become full participants in the covenant community. Previously, their participation had been carefully regulated (Deut 23:3, 7-8). • <em>eunuchs:<\/em> In the past, an emasculated person was excluded from the community (Deut 23:1). Both eunuchs and foreigners had no share in Israel’s holiness and were considered marginal to God’s kingdom. In the age to come, God would bring to the center those who had previously been marginalized (cp. Matt 20:16).<\/p>","content_en":"<p><strong>56:3<\/strong> <em>Foreigners who commit themselves to the<\/em> <span>Lord<\/span> would become full participants in the covenant community. Previously, their participation had been carefully regulated (Deut 23:3, 7-8). • <em>eunuchs:<\/em> In the past, an emasculated person was excluded from the community (Deut 23:1). Both eunuchs and foreigners had no share in Israel’s holiness and were considered marginal to God’s kingdom. In the age to come, God would bring to the center those who had previously been marginalized (cp. Matt 20:16).<\/p>","summary_ro":"56:3 Foreigners who commit themselves to the Lord would become full participants in the covenant community. Previously, their participation had been carefully regulated (Deut 23:3, 7-8). • eunuchs: In the past, an emasculated person was excluded from the community (Deut 23:1). Both eunuchs and foreigners had no share in Israel’s holiness and were considered marginal to God’s kingdom. In the age to come, God would bring to the center those who had previously been marginalized (cp. Matt 20:16).","summary_en":"56:3 Foreigners who commit themselves to the Lord would become full participants in the covenant community. Previously, their participation had been carefully regulated (Deut 23:3, 7-8). • eunuchs: In the past, an emasculated person was excluded from the community (Deut 23:1). Both eunuchs and foreigners had no share in Israel’s holiness and were considered marginal to God’s kingdom. In the age to come, God would bring to the center those who had previously been marginalized (cp. Matt 20:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79480,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:3","title_en":"Study Note: Isaia 56:3","content_ro":"<p><strong>56:3-7<\/strong> The blessing (56:2) would extend to eunuchs and to the Gentiles.<\/p>","content_en":"<p><strong>56:3-7<\/strong> The blessing (56:2) would extend to eunuchs and to the Gentiles.<\/p>","summary_ro":"56:3-7 The blessing (56:2) would extend to eunuchs and to the Gentiles.","summary_en":"56:3-7 The blessing (56:2) would extend to eunuchs and to the Gentiles.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79481,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:3","title_en":"Study Note: Isaia 56:3","content_ro":"<p><strong>56:3<\/strong> <em>Foreigners who commit themselves to the<\/em> <span>Lord<\/span> would become full participants in the covenant community. Previously, their participation had been carefully regulated (Deut 23:3, 7-8). • <em>eunuchs:<\/em> In the past, an emasculated person was excluded from the community (Deut 23:1). Both eunuchs and foreigners had no share in Israel’s holiness and were considered marginal to God’s kingdom. In the age to come, God would bring to the center those who had previously been marginalized (cp. Matt 20:16).<\/p>","content_en":"<p><strong>56:3<\/strong> <em>Foreigners who commit themselves to the<\/em> <span>Lord<\/span> would become full participants in the covenant community. Previously, their participation had been carefully regulated (Deut 23:3, 7-8). • <em>eunuchs:<\/em> In the past, an emasculated person was excluded from the community (Deut 23:1). Both eunuchs and foreigners had no share in Israel’s holiness and were considered marginal to God’s kingdom. In the age to come, God would bring to the center those who had previously been marginalized (cp. Matt 20:16).<\/p>","summary_ro":"56:3 Foreigners who commit themselves to the Lord would become full participants in the covenant community. Previously, their participation had been carefully regulated (Deut 23:3, 7-8). • eunuchs: In the past, an emasculated person was excluded from the community (Deut 23:1). Both eunuchs and foreigners had no share in Israel’s holiness and were considered marginal to God’s kingdom. In the age to come, God would bring to the center those who had previously been marginalized (cp. Matt 20:16).","summary_en":"56:3 Foreigners who commit themselves to the Lord would become full participants in the covenant community. Previously, their participation had been carefully regulated (Deut 23:3, 7-8). • eunuchs: In the past, an emasculated person was excluded from the community (Deut 23:1). Both eunuchs and foreigners had no share in Israel’s holiness and were considered marginal to God’s kingdom. In the age to come, God would bring to the center those who had previously been marginalized (cp. Matt 20:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107106,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:3","title_en":"Study Note: Isaia 56:3","content_ro":"<p><strong>56:3-7<\/strong> The blessing (56:2) would extend to eunuchs and to the Gentiles.<\/p>","content_en":"<p><strong>56:3-7<\/strong> The blessing (56:2) would extend to eunuchs and to the Gentiles.<\/p>","summary_ro":"56:3-7 The blessing (56:2) would extend to eunuchs and to the Gentiles.","summary_en":"56:3-7 The blessing (56:2) would extend to eunuchs and to the Gentiles.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107107,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:3","title_en":"Study Note: Isaia 56:3","content_ro":"<p><strong>56:3<\/strong> <em>Foreigners who commit themselves to the<\/em> <span>Lord<\/span> would become full participants in the covenant community. Previously, their participation had been carefully regulated (Deut 23:3, 7-8). • <em>eunuchs:<\/em> In the past, an emasculated person was excluded from the community (Deut 23:1). Both eunuchs and foreigners had no share in Israel’s holiness and were considered marginal to God’s kingdom. In the age to come, God would bring to the center those who had previously been marginalized (cp. Matt 20:16).<\/p>","content_en":"<p><strong>56:3<\/strong> <em>Foreigners who commit themselves to the<\/em> <span>Lord<\/span> would become full participants in the covenant community. Previously, their participation had been carefully regulated (Deut 23:3, 7-8). • <em>eunuchs:<\/em> In the past, an emasculated person was excluded from the community (Deut 23:1). Both eunuchs and foreigners had no share in Israel’s holiness and were considered marginal to God’s kingdom. In the age to come, God would bring to the center those who had previously been marginalized (cp. Matt 20:16).<\/p>","summary_ro":"56:3 Foreigners who commit themselves to the Lord would become full participants in the covenant community. Previously, their participation had been carefully regulated (Deut 23:3, 7-8). • eunuchs: In the past, an emasculated person was excluded from the community (Deut 23:1). Both eunuchs and foreigners had no share in Israel’s holiness and were considered marginal to God’s kingdom. In the age to come, God would bring to the center those who had previously been marginalized (cp. Matt 20:16).","summary_en":"56:3 Foreigners who commit themselves to the Lord would become full participants in the covenant community. Previously, their participation had been carefully regulated (Deut 23:3, 7-8). • eunuchs: In the past, an emasculated person was excluded from the community (Deut 23:1). Both eunuchs and foreigners had no share in Israel’s holiness and were considered marginal to God’s kingdom. In the age to come, God would bring to the center those who had previously been marginalized (cp. Matt 20:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134732,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:3","title_en":"Study Note: Isaia 56:3","content_ro":"<p><strong>56:3-7<\/strong> The blessing (56:2) would extend to eunuchs and to the Gentiles.<\/p>","content_en":"<p><strong>56:3-7<\/strong> The blessing (56:2) would extend to eunuchs and to the Gentiles.<\/p>","summary_ro":"56:3-7 The blessing (56:2) would extend to eunuchs and to the Gentiles.","summary_en":"56:3-7 The blessing (56:2) would extend to eunuchs and to the Gentiles.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134733,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:3","title_en":"Study Note: Isaia 56:3","content_ro":"<p><strong>56:3<\/strong> <em>Foreigners who commit themselves to the<\/em> <span>Lord<\/span> would become full participants in the covenant community. Previously, their participation had been carefully regulated (Deut 23:3, 7-8). • <em>eunuchs:<\/em> In the past, an emasculated person was excluded from the community (Deut 23:1). Both eunuchs and foreigners had no share in Israel’s holiness and were considered marginal to God’s kingdom. In the age to come, God would bring to the center those who had previously been marginalized (cp. Matt 20:16).<\/p>","content_en":"<p><strong>56:3<\/strong> <em>Foreigners who commit themselves to the<\/em> <span>Lord<\/span> would become full participants in the covenant community. Previously, their participation had been carefully regulated (Deut 23:3, 7-8). • <em>eunuchs:<\/em> In the past, an emasculated person was excluded from the community (Deut 23:1). Both eunuchs and foreigners had no share in Israel’s holiness and were considered marginal to God’s kingdom. In the age to come, God would bring to the center those who had previously been marginalized (cp. Matt 20:16).<\/p>","summary_ro":"56:3 Foreigners who commit themselves to the Lord would become full participants in the covenant community. Previously, their participation had been carefully regulated (Deut 23:3, 7-8). • eunuchs: In the past, an emasculated person was excluded from the community (Deut 23:1). Both eunuchs and foreigners had no share in Israel’s holiness and were considered marginal to God’s kingdom. In the age to come, God would bring to the center those who had previously been marginalized (cp. Matt 20:16).","summary_en":"56:3 Foreigners who commit themselves to the Lord would become full participants in the covenant community. Previously, their participation had been carefully regulated (Deut 23:3, 7-8). • eunuchs: In the past, an emasculated person was excluded from the community (Deut 23:1). Both eunuchs and foreigners had no share in Israel’s holiness and were considered marginal to God’s kingdom. In the age to come, God would bring to the center those who had previously been marginalized (cp. Matt 20:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":51856,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:4","title_en":"Study Note: Isaia 56:4","content_ro":"<p><strong>56:4<\/strong> The <em>Sabbath<\/em> is a sign of the covenant (Exod 31:13-17).<\/p>","content_en":"<p><strong>56:4<\/strong> The <em>Sabbath<\/em> is a sign of the covenant (Exod 31:13-17).<\/p>","summary_ro":"56:4 The Sabbath is a sign of the covenant (Exod 31:13-17).","summary_en":"56:4 The Sabbath is a sign of the covenant (Exod 31:13-17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79482,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:4","title_en":"Study Note: Isaia 56:4","content_ro":"<p><strong>56:4<\/strong> The <em>Sabbath<\/em> is a sign of the covenant (Exod 31:13-17).<\/p>","content_en":"<p><strong>56:4<\/strong> The <em>Sabbath<\/em> is a sign of the covenant (Exod 31:13-17).<\/p>","summary_ro":"56:4 The Sabbath is a sign of the covenant (Exod 31:13-17).","summary_en":"56:4 The Sabbath is a sign of the covenant (Exod 31:13-17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107108,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:4","title_en":"Study Note: Isaia 56:4","content_ro":"<p><strong>56:4<\/strong> The <em>Sabbath<\/em> is a sign of the covenant (Exod 31:13-17).<\/p>","content_en":"<p><strong>56:4<\/strong> The <em>Sabbath<\/em> is a sign of the covenant (Exod 31:13-17).<\/p>","summary_ro":"56:4 The Sabbath is a sign of the covenant (Exod 31:13-17).","summary_en":"56:4 The Sabbath is a sign of the covenant (Exod 31:13-17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134734,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:4","title_en":"Study Note: Isaia 56:4","content_ro":"<p><strong>56:4<\/strong> The <em>Sabbath<\/em> is a sign of the covenant (Exod 31:13-17).<\/p>","content_en":"<p><strong>56:4<\/strong> The <em>Sabbath<\/em> is a sign of the covenant (Exod 31:13-17).<\/p>","summary_ro":"56:4 The Sabbath is a sign of the covenant (Exod 31:13-17).","summary_en":"56:4 The Sabbath is a sign of the covenant (Exod 31:13-17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67646,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Sabbath Rest","title_en":"God’s Sabbath Rest","content_ro":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","content_en":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","summary_ro":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","summary_en":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95272,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Sabbath Rest","title_en":"God’s Sabbath Rest","content_ro":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","content_en":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","summary_ro":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","summary_en":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122898,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Sabbath Rest","title_en":"God’s Sabbath Rest","content_ro":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","content_en":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","summary_ro":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","summary_en":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150524,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Sabbath Rest","title_en":"God’s Sabbath Rest","content_ro":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","content_en":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","summary_ro":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","summary_en":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":51857,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:5","title_en":"Study Note: Isaia 56:5","content_ro":"<p><strong>56:5<\/strong> <em>within the walls of my house:<\/em> Those previously excluded would have a place in God’s presence. • <em>a memorial and a name:<\/em> Everlasting existence in God’s presence is better than the blessing of physical descendants.<\/p>","content_en":"<p><strong>56:5<\/strong> <em>within the walls of my house:<\/em> Those previously excluded would have a place in God’s presence. • <em>a memorial and a name:<\/em> Everlasting existence in God’s presence is better than the blessing of physical descendants.<\/p>","summary_ro":"56:5 within the walls of my house: Those previously excluded would have a place in God’s presence. • a memorial and a name: Everlasting existence in God’s presence is better than the blessing of physical descendants.","summary_en":"56:5 within the walls of my house: Those previously excluded would have a place in God’s presence. • a memorial and a name: Everlasting existence in God’s presence is better than the blessing of physical descendants.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79483,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:5","title_en":"Study Note: Isaia 56:5","content_ro":"<p><strong>56:5<\/strong> <em>within the walls of my house:<\/em> Those previously excluded would have a place in God’s presence. • <em>a memorial and a name:<\/em> Everlasting existence in God’s presence is better than the blessing of physical descendants.<\/p>","content_en":"<p><strong>56:5<\/strong> <em>within the walls of my house:<\/em> Those previously excluded would have a place in God’s presence. • <em>a memorial and a name:<\/em> Everlasting existence in God’s presence is better than the blessing of physical descendants.<\/p>","summary_ro":"56:5 within the walls of my house: Those previously excluded would have a place in God’s presence. • a memorial and a name: Everlasting existence in God’s presence is better than the blessing of physical descendants.","summary_en":"56:5 within the walls of my house: Those previously excluded would have a place in God’s presence. • a memorial and a name: Everlasting existence in God’s presence is better than the blessing of physical descendants.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107109,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:5","title_en":"Study Note: Isaia 56:5","content_ro":"<p><strong>56:5<\/strong> <em>within the walls of my house:<\/em> Those previously excluded would have a place in God’s presence. • <em>a memorial and a name:<\/em> Everlasting existence in God’s presence is better than the blessing of physical descendants.<\/p>","content_en":"<p><strong>56:5<\/strong> <em>within the walls of my house:<\/em> Those previously excluded would have a place in God’s presence. • <em>a memorial and a name:<\/em> Everlasting existence in God’s presence is better than the blessing of physical descendants.<\/p>","summary_ro":"56:5 within the walls of my house: Those previously excluded would have a place in God’s presence. • a memorial and a name: Everlasting existence in God’s presence is better than the blessing of physical descendants.","summary_en":"56:5 within the walls of my house: Those previously excluded would have a place in God’s presence. • a memorial and a name: Everlasting existence in God’s presence is better than the blessing of physical descendants.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134735,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:5","title_en":"Study Note: Isaia 56:5","content_ro":"<p><strong>56:5<\/strong> <em>within the walls of my house:<\/em> Those previously excluded would have a place in God’s presence. • <em>a memorial and a name:<\/em> Everlasting existence in God’s presence is better than the blessing of physical descendants.<\/p>","content_en":"<p><strong>56:5<\/strong> <em>within the walls of my house:<\/em> Those previously excluded would have a place in God’s presence. • <em>a memorial and a name:<\/em> Everlasting existence in God’s presence is better than the blessing of physical descendants.<\/p>","summary_ro":"56:5 within the walls of my house: Those previously excluded would have a place in God’s presence. • a memorial and a name: Everlasting existence in God’s presence is better than the blessing of physical descendants.","summary_en":"56:5 within the walls of my house: Those previously excluded would have a place in God’s presence. • a memorial and a name: Everlasting existence in God’s presence is better than the blessing of physical descendants.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":27057,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nations","title_en":"Nations","content_ro":"<h3>NATIONS<\/h3>\n<p>Groups formed on the basis of political or social interests or on kinship. Generally, the word “nations” implies peoples of the world other than the Hebrews, although it can also include the Jews.<\/p>\n<p class=\"h2\" id=\"Origins\">Origins<\/p>\n<p>The book of Genesis attributes to the three sons of Noah the origin of the various “families” or ethnic groups (about 70 in all) who inhabited the eastern Mediterranean regions (Gn 10). The narrative presupposes that each group has its own individual geographical location and language (vv 5, 20, 31). The story of the tower (ziggurat) of Babel, whose peak was to reach to heaven (ch 11), explains that ethnic groups were separated by language barriers and scattered geographically so that they might not collaborate on presumptuous ventures.<\/p>\n<p>Paul, in his sermon in Athens, assumes that the various nations had a common origin, just as the writer of Genesis did, and accepts as part of the design of God the fact that nations should be separated by geographical boundaries (Acts 17:26). The prophet Zephaniah looked forward to the day when God would reverse this state of affairs and cause all the nations to speak one language (Zep 3:9). The writer of Revelation, in his vision of the new heaven and the new earth, saw these natural boundaries abolished. The nations freely intermingle in the new Jerusalem (Rv 21:22-26).<\/p>\n<p>The distinction between “Israel” and “the nations” is not clear-cut. “Israel” evolved from various ethnic groups, and several of “the nations” traced their origins to prominent figures in the Israelite community. Abraham, the father of the Jewish nation, lived in Ur of the Chaldees in the delta region of the Tigris-Euphrates valley. With his father he migrated north to Haran, and finally southwest to the land of Canaan (Gn 11:31–12:9). Deuteronomy 26:5 (“a wandering Aramean was my father”) suggests Abraham’s residence was in the district of Mesopotamia known as Aram-naharaim. When Abraham entered into covenant with God, God gave him the token of the covenant relationship: circumcision. Foreigners purchased as slaves were circumcised, thus including them in the covenant community. When Moses led the Israelites out of Egypt into the wilderness, a mixed multitude also went up with them (Ex 12:38), which suggests again that people not biologically related nevertheless identified themselves with the people of Israel.<\/p>\n<p>The nation of Israel did not include all of those physically descended from Abraham. The first son of Abraham, Ishmael, had an Egyptian mother and is the ancestor of the Ishmaelites, bedouins who roamed the southern wilderness region (Gn 16). Of the twin sons born to Isaac and Rebekah, Esau, the firstborn, is the father of the Edomites living in the southeast, traditional enemies of Israel (Gn 25:23; Nm 20:21).<\/p>\n<p class=\"h2\" id=\"GodandtheNations\">God and the Nations<\/p>\n<p>Scripture presents negative and positive attitudes toward the nations. The nations inhabiting the territory between the Tigris-Euphrates valley and the Nile River were wicked nations. Therefore, God took away their land and gave it to the descendants of Abraham (Gn 15:16-20). Incestuous relationships, adultery, homosexuality, and sexual relationships between men and animals characterized the nations and incurred God’s displeasure (Lv 18). The nations indulged in the practice of spiritism, augury, witchcraft, and necromancy, so the Hebrews were instructed to avoid such activities (19:26; 20:6). The nations worshiped many gods and included in their worship the practice of human sacrifice, often the sacrifice of children—a ritual that God abhors (Lv 20:1-5; 2 Kgs 17:29-34). The prophet Isaiah spoke scathingly of the craftsman who, taking a branch of a tree, used part of it to kindle a fire and fashioned from the remainder a graven image that he then worshiped (Is 44:12-20). The Baalim and Ashteroth, fertility gods of the Canaanites, were a constant source of temptation to the people of Israel. The message repeated throughout Scripture is that for these reasons God would drive out the nations and give their territory to Israel (Ex 34:24; Dt 12:29-31). The prophetic oracles against the nations reinforced this negative attitude (Jer 46–51; Am 1:3–2:3).<\/p>\n<p>However, the Scripture also reflects a more positive attitude toward the nations. As revealed in the book of Psalms, God is not only concerned about Israel; his eyes keep watch over the nations, and all the earth praises and worships him (Ps 66:1-8). The psalmist prays that God’s saving power may be known among all the nations. He affirms that God righteously judges the peoples and guides the nations. All the ends of the earth should fear him (67:7). The prophet Isaiah declares that the Jerusalem temple is to be a house of prayer for all peoples and that God welcomes the foreigner who comes with sacrifices and offering worship (Is 56:6-8). Isaiah’s vision of hope for the latter days pictures people of all nations pouring into Jerusalem to worship the Lord and learn his ways. Instead of nation warring against nation, all will live in peace, ruled by God (2:2-4).<\/p>\n<p class=\"h2\" id=\"TheNationsintheNewTestament\">The Nations in the New Testament<\/p>\n<p>According to the Gospels, Jesus ministered not only to the Jews but also to the Gentile nations in accordance with ancient prophecy (Mt 4:15-16). Jesus taught in Galilee, a predominantly non-Jewish area, traveled to Tyre and Sidon (Mk 7:24) and through the Decapolis (v 31). He ministered to a Roman centurion (Lk 7:1-10), the widow of Nain (vv 11-17), and a Syrophoenician woman (Mk 7:26). People from Idumea came to observe his miracles (3:8).<\/p>\n<p>The teaching of Jesus was also wide in scope. The narrative of the great judgment (Mt 25:31-46) depicts all nations gathered before the Son of Man, and Jesus commissions the apostles to “make disciples of all nations” (Mt 28:19).<\/p>\n<p>Although the book of Acts does not overlook the nations’ role in the death of Jesus (Acts 4:27) and their role in opposing the ministry of Paul (26:17), it nevertheless clearly indicates that the church fulfilled its commission to present the gospel to non-Jewish peoples. Peter proclaims the message about Jesus to the household of Cornelius, a Roman soldier of the Italian Cohort (ch 10). Although the early church resisted the fact that non-Jewish peoples might freely receive the gift of the Spirit, they eventually welcomed this conclusion (11:1-8; 15:1-29). Paul traveled through Cyprus, Asia Minor, Greece, and Italy, founding or visiting churches that were predominantly Gentile. The book of Acts ends dramatically with Paul preaching the gospel in the city of Rome, the heart of the Roman Empire.<\/p>","content_en":"<h3>NATIONS<\/h3>\n<p>Groups formed on the basis of political or social interests or on kinship. Generally, the word “nations” implies peoples of the world other than the Hebrews, although it can also include the Jews.<\/p>\n<p class=\"h2\" id=\"Origins\">Origins<\/p>\n<p>The book of Genesis attributes to the three sons of Noah the origin of the various “families” or ethnic groups (about 70 in all) who inhabited the eastern Mediterranean regions (Gn 10). The narrative presupposes that each group has its own individual geographical location and language (vv 5, 20, 31). The story of the tower (ziggurat) of Babel, whose peak was to reach to heaven (ch 11), explains that ethnic groups were separated by language barriers and scattered geographically so that they might not collaborate on presumptuous ventures.<\/p>\n<p>Paul, in his sermon in Athens, assumes that the various nations had a common origin, just as the writer of Genesis did, and accepts as part of the design of God the fact that nations should be separated by geographical boundaries (Acts 17:26). The prophet Zephaniah looked forward to the day when God would reverse this state of affairs and cause all the nations to speak one language (Zep 3:9). The writer of Revelation, in his vision of the new heaven and the new earth, saw these natural boundaries abolished. The nations freely intermingle in the new Jerusalem (Rv 21:22-26).<\/p>\n<p>The distinction between “Israel” and “the nations” is not clear-cut. “Israel” evolved from various ethnic groups, and several of “the nations” traced their origins to prominent figures in the Israelite community. Abraham, the father of the Jewish nation, lived in Ur of the Chaldees in the delta region of the Tigris-Euphrates valley. With his father he migrated north to Haran, and finally southwest to the land of Canaan (Gn 11:31–12:9). Deuteronomy 26:5 (“a wandering Aramean was my father”) suggests Abraham’s residence was in the district of Mesopotamia known as Aram-naharaim. When Abraham entered into covenant with God, God gave him the token of the covenant relationship: circumcision. Foreigners purchased as slaves were circumcised, thus including them in the covenant community. When Moses led the Israelites out of Egypt into the wilderness, a mixed multitude also went up with them (Ex 12:38), which suggests again that people not biologically related nevertheless identified themselves with the people of Israel.<\/p>\n<p>The nation of Israel did not include all of those physically descended from Abraham. The first son of Abraham, Ishmael, had an Egyptian mother and is the ancestor of the Ishmaelites, bedouins who roamed the southern wilderness region (Gn 16). Of the twin sons born to Isaac and Rebekah, Esau, the firstborn, is the father of the Edomites living in the southeast, traditional enemies of Israel (Gn 25:23; Nm 20:21).<\/p>\n<p class=\"h2\" id=\"GodandtheNations\">God and the Nations<\/p>\n<p>Scripture presents negative and positive attitudes toward the nations. The nations inhabiting the territory between the Tigris-Euphrates valley and the Nile River were wicked nations. Therefore, God took away their land and gave it to the descendants of Abraham (Gn 15:16-20). Incestuous relationships, adultery, homosexuality, and sexual relationships between men and animals characterized the nations and incurred God’s displeasure (Lv 18). The nations indulged in the practice of spiritism, augury, witchcraft, and necromancy, so the Hebrews were instructed to avoid such activities (19:26; 20:6). The nations worshiped many gods and included in their worship the practice of human sacrifice, often the sacrifice of children—a ritual that God abhors (Lv 20:1-5; 2 Kgs 17:29-34). The prophet Isaiah spoke scathingly of the craftsman who, taking a branch of a tree, used part of it to kindle a fire and fashioned from the remainder a graven image that he then worshiped (Is 44:12-20). The Baalim and Ashteroth, fertility gods of the Canaanites, were a constant source of temptation to the people of Israel. The message repeated throughout Scripture is that for these reasons God would drive out the nations and give their territory to Israel (Ex 34:24; Dt 12:29-31). The prophetic oracles against the nations reinforced this negative attitude (Jer 46–51; Am 1:3–2:3).<\/p>\n<p>However, the Scripture also reflects a more positive attitude toward the nations. As revealed in the book of Psalms, God is not only concerned about Israel; his eyes keep watch over the nations, and all the earth praises and worships him (Ps 66:1-8). The psalmist prays that God’s saving power may be known among all the nations. He affirms that God righteously judges the peoples and guides the nations. All the ends of the earth should fear him (67:7). The prophet Isaiah declares that the Jerusalem temple is to be a house of prayer for all peoples and that God welcomes the foreigner who comes with sacrifices and offering worship (Is 56:6-8). Isaiah’s vision of hope for the latter days pictures people of all nations pouring into Jerusalem to worship the Lord and learn his ways. Instead of nation warring against nation, all will live in peace, ruled by God (2:2-4).<\/p>\n<p class=\"h2\" id=\"TheNationsintheNewTestament\">The Nations in the New Testament<\/p>\n<p>According to the Gospels, Jesus ministered not only to the Jews but also to the Gentile nations in accordance with ancient prophecy (Mt 4:15-16). Jesus taught in Galilee, a predominantly non-Jewish area, traveled to Tyre and Sidon (Mk 7:24) and through the Decapolis (v 31). He ministered to a Roman centurion (Lk 7:1-10), the widow of Nain (vv 11-17), and a Syrophoenician woman (Mk 7:26). People from Idumea came to observe his miracles (3:8).<\/p>\n<p>The teaching of Jesus was also wide in scope. The narrative of the great judgment (Mt 25:31-46) depicts all nations gathered before the Son of Man, and Jesus commissions the apostles to “make disciples of all nations” (Mt 28:19).<\/p>\n<p>Although the book of Acts does not overlook the nations’ role in the death of Jesus (Acts 4:27) and their role in opposing the ministry of Paul (26:17), it nevertheless clearly indicates that the church fulfilled its commission to present the gospel to non-Jewish peoples. Peter proclaims the message about Jesus to the household of Cornelius, a Roman soldier of the Italian Cohort (ch 10). Although the early church resisted the fact that non-Jewish peoples might freely receive the gift of the Spirit, they eventually welcomed this conclusion (11:1-8; 15:1-29). Paul traveled through Cyprus, Asia Minor, Greece, and Italy, founding or visiting churches that were predominantly Gentile. The book of Acts ends dramatically with Paul preaching the gospel in the city of Rome, the heart of the Roman Empire.<\/p>","summary_ro":"NATIONS Groups formed on the basis of political or social interests or on kinship. Generally, the word “nations” implies peoples of the world other than the Hebrews, although it can also include the Jews. Origins The book of Genesis attributes to the three sons of Noah the origin of the various “families” or ethnic groups (about 70 in all) who inhabited the eastern Mediterranean regions (Gn 10). The narrative presupposes that each group has its own individual geographical location and languag...","summary_en":"NATIONS Groups formed on the basis of political or social interests or on kinship. Generally, the word “nations” implies peoples of the world other than the Hebrews, although it can also include the Jews. Origins The book of Genesis attributes to the three sons of Noah the origin of the various “families” or ethnic groups (about 70 in all) who inhabited the eastern Mediterranean regions (Gn 10). The narrative presupposes that each group has its own individual geographical location and languag...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51858,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:6","title_en":"Study Note: Isaia 56:6","content_ro":"<p><strong>56:6<\/strong> The essential ingredient for covenant fellowship is <em>love<\/em> for God (Deut 6:5; 30:20; Matt 22:34-38). • Keeping the <em>Sabbath<\/em> is a sign of keeping the <em>covenant<\/em> itself (see Exod 31:13-17).<\/p>","content_en":"<p><strong>56:6<\/strong> The essential ingredient for covenant fellowship is <em>love<\/em> for God (Deut 6:5; 30:20; Matt 22:34-38). • Keeping the <em>Sabbath<\/em> is a sign of keeping the <em>covenant<\/em> itself (see Exod 31:13-17).<\/p>","summary_ro":"56:6 The essential ingredient for covenant fellowship is love for God (Deut 6:5; 30:20; Matt 22:34-38). • Keeping the Sabbath is a sign of keeping the covenant itself (see Exod 31:13-17).","summary_en":"56:6 The essential ingredient for covenant fellowship is love for God (Deut 6:5; 30:20; Matt 22:34-38). • Keeping the Sabbath is a sign of keeping the covenant itself (see Exod 31:13-17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79484,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:6","title_en":"Study Note: Isaia 56:6","content_ro":"<p><strong>56:6<\/strong> The essential ingredient for covenant fellowship is <em>love<\/em> for God (Deut 6:5; 30:20; Matt 22:34-38). • Keeping the <em>Sabbath<\/em> is a sign of keeping the <em>covenant<\/em> itself (see Exod 31:13-17).<\/p>","content_en":"<p><strong>56:6<\/strong> The essential ingredient for covenant fellowship is <em>love<\/em> for God (Deut 6:5; 30:20; Matt 22:34-38). • Keeping the <em>Sabbath<\/em> is a sign of keeping the <em>covenant<\/em> itself (see Exod 31:13-17).<\/p>","summary_ro":"56:6 The essential ingredient for covenant fellowship is love for God (Deut 6:5; 30:20; Matt 22:34-38). • Keeping the Sabbath is a sign of keeping the covenant itself (see Exod 31:13-17).","summary_en":"56:6 The essential ingredient for covenant fellowship is love for God (Deut 6:5; 30:20; Matt 22:34-38). • Keeping the Sabbath is a sign of keeping the covenant itself (see Exod 31:13-17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107110,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:6","title_en":"Study Note: Isaia 56:6","content_ro":"<p><strong>56:6<\/strong> The essential ingredient for covenant fellowship is <em>love<\/em> for God (Deut 6:5; 30:20; Matt 22:34-38). • Keeping the <em>Sabbath<\/em> is a sign of keeping the <em>covenant<\/em> itself (see Exod 31:13-17).<\/p>","content_en":"<p><strong>56:6<\/strong> The essential ingredient for covenant fellowship is <em>love<\/em> for God (Deut 6:5; 30:20; Matt 22:34-38). • Keeping the <em>Sabbath<\/em> is a sign of keeping the <em>covenant<\/em> itself (see Exod 31:13-17).<\/p>","summary_ro":"56:6 The essential ingredient for covenant fellowship is love for God (Deut 6:5; 30:20; Matt 22:34-38). • Keeping the Sabbath is a sign of keeping the covenant itself (see Exod 31:13-17).","summary_en":"56:6 The essential ingredient for covenant fellowship is love for God (Deut 6:5; 30:20; Matt 22:34-38). • Keeping the Sabbath is a sign of keeping the covenant itself (see Exod 31:13-17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134736,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:6","title_en":"Study Note: Isaia 56:6","content_ro":"<p><strong>56:6<\/strong> The essential ingredient for covenant fellowship is <em>love<\/em> for God (Deut 6:5; 30:20; Matt 22:34-38). • Keeping the <em>Sabbath<\/em> is a sign of keeping the <em>covenant<\/em> itself (see Exod 31:13-17).<\/p>","content_en":"<p><strong>56:6<\/strong> The essential ingredient for covenant fellowship is <em>love<\/em> for God (Deut 6:5; 30:20; Matt 22:34-38). • Keeping the <em>Sabbath<\/em> is a sign of keeping the <em>covenant<\/em> itself (see Exod 31:13-17).<\/p>","summary_ro":"56:6 The essential ingredient for covenant fellowship is love for God (Deut 6:5; 30:20; Matt 22:34-38). • Keeping the Sabbath is a sign of keeping the covenant itself (see Exod 31:13-17).","summary_en":"56:6 The essential ingredient for covenant fellowship is love for God (Deut 6:5; 30:20; Matt 22:34-38). • Keeping the Sabbath is a sign of keeping the covenant itself (see Exod 31:13-17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":17888,"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":24039,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Malachi","title_en":"Book of Malachi","content_ro":"<h3>MALACHI, Book of<\/h3>\n<p>Last prophetic book of the Jewish canon; last book of the Old Testament.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah. Yet it would be most unusual for the Jews to preserve a prophetic book without explicitly attaching to it the name of the author. All of the other major and minor prophets—including Obadiah—are named after a particular prophet. Moreover, “messenger of the Lord” would be a most appropriate name for a prophet (cf. 2 Chr 36:15-16; Hg 1:13).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the fifth century <span>BC<\/span>, the struggling Jewish community in Judah was greatly assisted by the return of Ezra and Nehemiah. In 458 <span>BC<\/span> Ezra was encouraged by King Artaxerxes of Persia to lead a group of exiles back to Jerusalem and to institute religious reform. About 13 years later, in 445 <span>BC<\/span>, a high-ranking government official named Nehemiah was allowed to go to Jerusalem to rebuild the city walls, a task he accomplished in 52 days (Neh 6:15). As governor, Nehemiah led the people in a financial reform that provided for the poor and encouraged tithing to support the priests and Levites (5:2-13; 10:35-39). Like Ezra, Nehemiah urged the people to keep the Sabbath and avoid intermarrying with pagan neighbors. After a 12-year term, Nehemiah returned to Persia and the spiritual condition of Judah deteriorated. Perhaps discouraged by their lack of political power, tithing became sporadic, the Sabbath was not kept, intermarriage was common, and even the priests could not be trusted. When Nehemiah came back to Jerusalem sometime later, he had to take firm action to straighten out the situation (13:6-31).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since Malachi had to deal with the same sins mentioned in Nehemiah 13 (see Mal 1:6-14; 2:14-16; 3:8-11), it is likely that the prophet ministered either during Nehemiah’s second term as governor or in the years just before his return. The reference to “the governor” in Malachi 1:8 implies that someone other than Nehemiah was in office, so it may be best to place Malachi just after 433 <span>BC<\/span>, the year Nehemiah had returned to Persia.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>Malachi was written to shake the people of Judah from their spiritual lethargy and to warn them that judgment was coming unless they repented. The people doubted God’s love (1:2) and justice (2:17) and did not take his commands seriously (1:6; 3:14-18). Yet God was “a great King” (1:14) with a great name that was to be feared even beyond the border of Israel (vv 5, 11). Malachi repeatedly urged both the priests and the people to revere God and give him the honor he deserved. God was Israel’s Father and Creator (2:10), but the nation showed contempt for his name (1:6; 3:5). In response to this contempt, God would send his messenger to announce the Day of the Lord (3:1). John the Baptist did call the nation to repentance, and Christ came to cleanse the temple (Jn 2:14-15) and to establish the covenant (Mal 3:1-2). Most of the work of refining and purifying will take place at the Second Coming, when Christ returns to purify his people (cf. vv 2-4) and judge the wicked (4:1).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>God’s Great Love for Israel (1:1-5)<\/h5>\n<p>To introduce the book, Malachi presents a contrast between God’s love for Israel and his hatred for Edom. Yet the assertion of God’s love is greeted with a strange question: “How have you loved us?” God loved Israel by entering into a covenant with the nation at Mt Sinai, just after he had freed them from the prison of Egypt. He had chosen them as his special people (cf. Gn 12:1-3; Ex 19:5-6), whereas the descendants of Esau were not chosen (cf. Rom 9:10-13). Both Israel and Edom endured invasion and destruction, but only Israel was restored and rebuilt after the exile. The people of Edom were driven from their homeland by the Nabateans between 550 and 400 <span>BC<\/span>, and they never regained their territory. Through the judgment of Edom, God demonstrated that he is the great Ruler over the nations (Mal 1:5) and that he will not forget Israel.<\/p>\n<h5>The Unacceptable Sacrifices of the Priests (1:6-14)<\/h5>\n<p>Although God deserved the honor and reverence of the Israelites, both the people and the priests openly disdained his laws and regulations. Strangely, it was the priests who led the way into disobedience. Sacrifices and offerings were supposed to atone for sin, but the animals offered by the priests only served to pollute or defile the altar (1:7, 12). According to Leviticus, animals with defects were unacceptable as sacrifices, but Malachi mentions that the priests were offering to the Lord animals that were stolen and mutilated, crippled and sick (v 13; cf. v 8). To emphasize their contempt, the Lord challenged the priests to bring comparable presents to the governor. Would they dare to insult him in this fashion and face sure rejection? Rather than having the priests continue to bring unfit sacrifices to the altar, the Lord asked them to close the temple doors entirely (v 10). Going through the motions never pleased God, either in ancient times (cf. Is 1:12-13) or modern. By calling the altar and its sacrifices “contemptible” (Mal 1:7, 12), the priests were no better than the wicked sons of Eli, whose disregard of the rules for sacrifices sent them to a premature death (cf. 1 Sm 2:15-17).<\/p>\n<p>In sharp contrast to the attitude of the priests stands the emphasis upon God’s greatness in Malachi 1:11 and 14. God is more powerful than the gods of other nations, and even if Israel’s priests and people dishonor the Lord, eventually pure offerings will be brought to God by believing Gentiles. Perhaps these offerings refer to prayer and praise (cf. Ps 19:14; Heb 13:15; Rv 5:8), but others interpret the reference more literally (cf. Is 56:7; 60:7). Peter may be alluding to this verse in connection with the conversion of Cornelius (Acts 10:35).<\/p>\n<h5>The Punishment of the Priests (2:1-9)<\/h5>\n<p>One of the functions of the priests was to pronounce blessings upon the people in the name of God, but their disgraceful behavior turned the blessings into curses (Mal 2:2). Because of the priests’ sinfulness and the poor condition of the animals, their sacrifices were also worthless, and the entrails of the animals will be spread on their faces as a sign that God holds them in contempt. The disgrace heaped upon the priests differs sharply from the honor enjoyed by Aaron and his descendants. Malachi refers to a covenant of life and peace (v 5) made with Levi and more particularly with Aaron’s grandson Phinehas, who courageously took action against the Jews involved in idolatry and immorality (Nm 25:10-13). In those days the priests revered the Lord and turned many from sin (Mal 2:6).<\/p>\n<p>Another responsibility of the priests was to teach the nation the law handed down by Moses (cf. Lv 10:11). Like prophets, they were messengers of the Lord (Mal 2:7) who were supposed to walk close to the Lord, but now the priests disregarded the law and were dishonest in handing down judicial decisions (Mal 2:9; cf. Lv 19:15).<\/p>\n<h5>The Unfaithfulness of the People (2:10-16)<\/h5>\n<p>In light of the attitude of the priests, it is not surprising to discover that the people at large were unfaithful to the Lord. God had formed Israel to be his special people, but the people had broken faith with him. A major factor in their unfaithfulness was intermarriage with foreigners, a sin mentioned in Ezra 9:1-2 and Nehemiah 13:23-29. By marrying pagan women, the men of Israel invariably began to worship pagan gods and turn from the Lord. When such intermarriage occurred, it sometimes followed the divorce of an Israelite wife. In Malachi 2:14-15 God underscores the sacred commitment that he himself witnesses when two people marry. If that marriage covenant is shattered by divorce, God is deeply displeased. And it is even more tragic if divorce became an excuse to marry a more attractive or appealing foreigner.<\/p>\n<h5>The Coming of the Messenger of the Covenant (2:17–3:5)<\/h5>\n<p>The sins of the priests and the people did not go unnoticed, even though the nation doubted that God would take action (2:17). But the third chapter opens with the announcement that the messenger of the covenant will indeed come to his temple. His way will be prepared by another messenger—a prophecy of John the Baptist, who prepared the way for the ministry of Christ (cf. Mt 11:10; Mk 1:2-3). When Christ came, he revealed his anger when he cleansed the temple (cf. Jn 2:13-17) and denounced the scribes and Pharisees (cf. 9:39), but most of his purifying and refining work awaits the Second Coming. Someday the priests and Levites will bring acceptable sacrifices, as they did in the days of Moses and Phinehas (cf. Mal 3:3-4 and 2:4-5). Verse 5 of chapter 3 broadens the scope of the judgment to include the whole nation, as sorcerers, adulterers, and those who oppress the poor are condemned.<\/p>\n<h5>The Benefits of Faithful Tithing (3:6-12)<\/h5>\n<p>Another specific weakness of postexilic Judah was the failure of the people to bring their tithes to the Lord. Encouraged by Nehemiah, the nation promised to tithe faithfully (cf. Neh 10:37-39), but apparently their good intentions were short-lived (cf. 13:10-11). According to Malachi 3:8-9, the tithes of the nation were so dismal that the people were, in effect, robbing God and were therefore under a curse. In verses 10-12 Malachi challenges the nation to bring their tithes; then God would pour out his blessing upon them. Just as the opening of the “windows in heaven” meant the end of a famine in 2 Kings 7:2, 19, so God promises that their crops will be so abundant that they will run out of storage space. The hope of “blessing” in Malachi 3:10 and 12 provides welcome relief from the curses mentioned in 1:14, 2:2, 3:9, and 4:6.<\/p>\n<h5>The Day of the Lord (3:13–4:6)<\/h5>\n<p>Faced with the challenge of Malachi 3:10-12, the people of Israel responded in two different ways. One group denied that serving God brought any benefit (3:13-15), while another segment of the nation bowed low before him with deep reverence (vv 16-18). The unbelievers argued that obeying the Lord was useless and that arrogant and evil people were the ones who prospered. In response to their charge, Malachi noted that God would remember who the righteous were in the Day of Judgment. Although all of Israel was included in the promise made to Abraham, only those who genuinely believed would be God’s treasured possession (3:17; cf. Ex 19:5), with their names written in the Book of Life (cf. Mal 3:16). As for the arrogant and evildoers, the Day of the Lord will consume them and they will have no survivors (4:1). Those who revere the Lord will enjoy spiritual and physical health under the blessing and protection of God, who is called the “sun of righteousness” (v 2). Like calves just released from confinement, the righteous will trample down the wicked and triumph over them (v 3).<\/p>\n<p>In view of the judgment associated with the Day of the Lord, Malachi urged the people to repent. To do this they needed to heed the law of Moses and take seriously the decrees and commands given at Mt Sinai (4:4; cf. 3:7). Just as Elijah called on Israel to turn back to God, so a new “Elijah” will preach repentance to a rebellious nation. When John the Baptist prepared the way for Christ (cf. Mal 3:1), he ministered “in the spirit and power of Elijah” and begged the Jews to turn from their sin and humble themselves before God (Lk 1:17). If they refused to listen, the nation faced the prospect of total destruction, the curse placed upon the people of Canaan (cf. Jos 6:17-19) and upon the nation of Edom, whose collapse was described in Malachi 1:2-5.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>MALACHI, Book of<\/h3>\n<p>Last prophetic book of the Jewish canon; last book of the Old Testament.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah. Yet it would be most unusual for the Jews to preserve a prophetic book without explicitly attaching to it the name of the author. All of the other major and minor prophets—including Obadiah—are named after a particular prophet. Moreover, “messenger of the Lord” would be a most appropriate name for a prophet (cf. 2 Chr 36:15-16; Hg 1:13).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the fifth century <span>BC<\/span>, the struggling Jewish community in Judah was greatly assisted by the return of Ezra and Nehemiah. In 458 <span>BC<\/span> Ezra was encouraged by King Artaxerxes of Persia to lead a group of exiles back to Jerusalem and to institute religious reform. About 13 years later, in 445 <span>BC<\/span>, a high-ranking government official named Nehemiah was allowed to go to Jerusalem to rebuild the city walls, a task he accomplished in 52 days (Neh 6:15). As governor, Nehemiah led the people in a financial reform that provided for the poor and encouraged tithing to support the priests and Levites (5:2-13; 10:35-39). Like Ezra, Nehemiah urged the people to keep the Sabbath and avoid intermarrying with pagan neighbors. After a 12-year term, Nehemiah returned to Persia and the spiritual condition of Judah deteriorated. Perhaps discouraged by their lack of political power, tithing became sporadic, the Sabbath was not kept, intermarriage was common, and even the priests could not be trusted. When Nehemiah came back to Jerusalem sometime later, he had to take firm action to straighten out the situation (13:6-31).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Since Malachi had to deal with the same sins mentioned in Nehemiah 13 (see Mal 1:6-14; 2:14-16; 3:8-11), it is likely that the prophet ministered either during Nehemiah’s second term as governor or in the years just before his return. The reference to “the governor” in Malachi 1:8 implies that someone other than Nehemiah was in office, so it may be best to place Malachi just after 433 <span>BC<\/span>, the year Nehemiah had returned to Persia.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>Malachi was written to shake the people of Judah from their spiritual lethargy and to warn them that judgment was coming unless they repented. The people doubted God’s love (1:2) and justice (2:17) and did not take his commands seriously (1:6; 3:14-18). Yet God was “a great King” (1:14) with a great name that was to be feared even beyond the border of Israel (vv 5, 11). Malachi repeatedly urged both the priests and the people to revere God and give him the honor he deserved. God was Israel’s Father and Creator (2:10), but the nation showed contempt for his name (1:6; 3:5). In response to this contempt, God would send his messenger to announce the Day of the Lord (3:1). John the Baptist did call the nation to repentance, and Christ came to cleanse the temple (Jn 2:14-15) and to establish the covenant (Mal 3:1-2). Most of the work of refining and purifying will take place at the Second Coming, when Christ returns to purify his people (cf. vv 2-4) and judge the wicked (4:1).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>God’s Great Love for Israel (1:1-5)<\/h5>\n<p>To introduce the book, Malachi presents a contrast between God’s love for Israel and his hatred for Edom. Yet the assertion of God’s love is greeted with a strange question: “How have you loved us?” God loved Israel by entering into a covenant with the nation at Mt Sinai, just after he had freed them from the prison of Egypt. He had chosen them as his special people (cf. Gn 12:1-3; Ex 19:5-6), whereas the descendants of Esau were not chosen (cf. Rom 9:10-13). Both Israel and Edom endured invasion and destruction, but only Israel was restored and rebuilt after the exile. The people of Edom were driven from their homeland by the Nabateans between 550 and 400 <span>BC<\/span>, and they never regained their territory. Through the judgment of Edom, God demonstrated that he is the great Ruler over the nations (Mal 1:5) and that he will not forget Israel.<\/p>\n<h5>The Unacceptable Sacrifices of the Priests (1:6-14)<\/h5>\n<p>Although God deserved the honor and reverence of the Israelites, both the people and the priests openly disdained his laws and regulations. Strangely, it was the priests who led the way into disobedience. Sacrifices and offerings were supposed to atone for sin, but the animals offered by the priests only served to pollute or defile the altar (1:7, 12). According to Leviticus, animals with defects were unacceptable as sacrifices, but Malachi mentions that the priests were offering to the Lord animals that were stolen and mutilated, crippled and sick (v 13; cf. v 8). To emphasize their contempt, the Lord challenged the priests to bring comparable presents to the governor. Would they dare to insult him in this fashion and face sure rejection? Rather than having the priests continue to bring unfit sacrifices to the altar, the Lord asked them to close the temple doors entirely (v 10). Going through the motions never pleased God, either in ancient times (cf. Is 1:12-13) or modern. By calling the altar and its sacrifices “contemptible” (Mal 1:7, 12), the priests were no better than the wicked sons of Eli, whose disregard of the rules for sacrifices sent them to a premature death (cf. 1 Sm 2:15-17).<\/p>\n<p>In sharp contrast to the attitude of the priests stands the emphasis upon God’s greatness in Malachi 1:11 and 14. God is more powerful than the gods of other nations, and even if Israel’s priests and people dishonor the Lord, eventually pure offerings will be brought to God by believing Gentiles. Perhaps these offerings refer to prayer and praise (cf. Ps 19:14; Heb 13:15; Rv 5:8), but others interpret the reference more literally (cf. Is 56:7; 60:7). Peter may be alluding to this verse in connection with the conversion of Cornelius (Acts 10:35).<\/p>\n<h5>The Punishment of the Priests (2:1-9)<\/h5>\n<p>One of the functions of the priests was to pronounce blessings upon the people in the name of God, but their disgraceful behavior turned the blessings into curses (Mal 2:2). Because of the priests’ sinfulness and the poor condition of the animals, their sacrifices were also worthless, and the entrails of the animals will be spread on their faces as a sign that God holds them in contempt. The disgrace heaped upon the priests differs sharply from the honor enjoyed by Aaron and his descendants. Malachi refers to a covenant of life and peace (v 5) made with Levi and more particularly with Aaron’s grandson Phinehas, who courageously took action against the Jews involved in idolatry and immorality (Nm 25:10-13). In those days the priests revered the Lord and turned many from sin (Mal 2:6).<\/p>\n<p>Another responsibility of the priests was to teach the nation the law handed down by Moses (cf. Lv 10:11). Like prophets, they were messengers of the Lord (Mal 2:7) who were supposed to walk close to the Lord, but now the priests disregarded the law and were dishonest in handing down judicial decisions (Mal 2:9; cf. Lv 19:15).<\/p>\n<h5>The Unfaithfulness of the People (2:10-16)<\/h5>\n<p>In light of the attitude of the priests, it is not surprising to discover that the people at large were unfaithful to the Lord. God had formed Israel to be his special people, but the people had broken faith with him. A major factor in their unfaithfulness was intermarriage with foreigners, a sin mentioned in Ezra 9:1-2 and Nehemiah 13:23-29. By marrying pagan women, the men of Israel invariably began to worship pagan gods and turn from the Lord. When such intermarriage occurred, it sometimes followed the divorce of an Israelite wife. In Malachi 2:14-15 God underscores the sacred commitment that he himself witnesses when two people marry. If that marriage covenant is shattered by divorce, God is deeply displeased. And it is even more tragic if divorce became an excuse to marry a more attractive or appealing foreigner.<\/p>\n<h5>The Coming of the Messenger of the Covenant (2:17–3:5)<\/h5>\n<p>The sins of the priests and the people did not go unnoticed, even though the nation doubted that God would take action (2:17). But the third chapter opens with the announcement that the messenger of the covenant will indeed come to his temple. His way will be prepared by another messenger—a prophecy of John the Baptist, who prepared the way for the ministry of Christ (cf. Mt 11:10; Mk 1:2-3). When Christ came, he revealed his anger when he cleansed the temple (cf. Jn 2:13-17) and denounced the scribes and Pharisees (cf. 9:39), but most of his purifying and refining work awaits the Second Coming. Someday the priests and Levites will bring acceptable sacrifices, as they did in the days of Moses and Phinehas (cf. Mal 3:3-4 and 2:4-5). Verse 5 of chapter 3 broadens the scope of the judgment to include the whole nation, as sorcerers, adulterers, and those who oppress the poor are condemned.<\/p>\n<h5>The Benefits of Faithful Tithing (3:6-12)<\/h5>\n<p>Another specific weakness of postexilic Judah was the failure of the people to bring their tithes to the Lord. Encouraged by Nehemiah, the nation promised to tithe faithfully (cf. Neh 10:37-39), but apparently their good intentions were short-lived (cf. 13:10-11). According to Malachi 3:8-9, the tithes of the nation were so dismal that the people were, in effect, robbing God and were therefore under a curse. In verses 10-12 Malachi challenges the nation to bring their tithes; then God would pour out his blessing upon them. Just as the opening of the “windows in heaven” meant the end of a famine in 2 Kings 7:2, 19, so God promises that their crops will be so abundant that they will run out of storage space. The hope of “blessing” in Malachi 3:10 and 12 provides welcome relief from the curses mentioned in 1:14, 2:2, 3:9, and 4:6.<\/p>\n<h5>The Day of the Lord (3:13–4:6)<\/h5>\n<p>Faced with the challenge of Malachi 3:10-12, the people of Israel responded in two different ways. One group denied that serving God brought any benefit (3:13-15), while another segment of the nation bowed low before him with deep reverence (vv 16-18). The unbelievers argued that obeying the Lord was useless and that arrogant and evil people were the ones who prospered. In response to their charge, Malachi noted that God would remember who the righteous were in the Day of Judgment. Although all of Israel was included in the promise made to Abraham, only those who genuinely believed would be God’s treasured possession (3:17; cf. Ex 19:5), with their names written in the Book of Life (cf. Mal 3:16). As for the arrogant and evildoers, the Day of the Lord will consume them and they will have no survivors (4:1). Those who revere the Lord will enjoy spiritual and physical health under the blessing and protection of God, who is called the “sun of righteousness” (v 2). Like calves just released from confinement, the righteous will trample down the wicked and triumph over them (v 3).<\/p>\n<p>In view of the judgment associated with the Day of the Lord, Malachi urged the people to repent. To do this they needed to heed the law of Moses and take seriously the decrees and commands given at Mt Sinai (4:4; cf. 3:7). Just as Elijah called on Israel to turn back to God, so a new “Elijah” will preach repentance to a rebellious nation. When John the Baptist prepared the way for Christ (cf. Mal 3:1), he ministered “in the spirit and power of Elijah” and begged the Jews to turn from their sin and humble themselves before God (Lk 1:17). If they refused to listen, the nation faced the prospect of total destruction, the curse placed upon the people of Canaan (cf. Jos 6:17-19) and upon the nation of Edom, whose collapse was described in Malachi 1:2-5.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"MALACHI, Book of Last prophetic book of the Jewish canon; last book of the Old Testament. Preview • Author • Background • Date • Purpose and Theology • Content Author The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah....","summary_en":"MALACHI, Book of Last prophetic book of the Jewish canon; last book of the Old Testament. Preview • Author • Background • Date • Purpose and Theology • Content Author The name Malachi means “my messenger” or “messenger of the Lord.” Since the word appears in 3:1, some scholars think that it is not a proper name at all and does not provide the name of the author of the book. According to one ancient tradition, the “messenger” was Ezra, the priest responsible for the books of Ezra and Nehemiah....","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51859,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:7","title_en":"Study Note: Isaia 56:7","content_ro":"<p><strong>56:7<\/strong> <em>burnt offerings and sacrifices:<\/em> God had previously rejected sinful Israel’s expressions of piety (1:11-13) but would welcome offerings from righteous Gentiles or foreigners. Nationality is worth little without true piety. • <em>a house of prayer for all nations:<\/em> The Lord would open the doors of the Temple to all nations (see 2:2-4). Jesus rebuked the people for desecrating the Temple and for preventing it from functioning as the house of prayer (Matt 21:13; Mark 11:17).<\/p>","content_en":"<p><strong>56:7<\/strong> <em>burnt offerings and sacrifices:<\/em> God had previously rejected sinful Israel’s expressions of piety (1:11-13) but would welcome offerings from righteous Gentiles or foreigners. Nationality is worth little without true piety. • <em>a house of prayer for all nations:<\/em> The Lord would open the doors of the Temple to all nations (see 2:2-4). Jesus rebuked the people for desecrating the Temple and for preventing it from functioning as the house of prayer (Matt 21:13; Mark 11:17).<\/p>","summary_ro":"56:7 burnt offerings and sacrifices: God had previously rejected sinful Israel’s expressions of piety (1:11-13) but would welcome offerings from righteous Gentiles or foreigners. Nationality is worth little without true piety. • a house of prayer for all nations: The Lord would open the doors of the Temple to all nations (see 2:2-4). Jesus rebuked the people for desecrating the Temple and for preventing it from functioning as the house of prayer (Matt 21:13; Mark 11:17).","summary_en":"56:7 burnt offerings and sacrifices: God had previously rejected sinful Israel’s expressions of piety (1:11-13) but would welcome offerings from righteous Gentiles or foreigners. Nationality is worth little without true piety. • a house of prayer for all nations: The Lord would open the doors of the Temple to all nations (see 2:2-4). Jesus rebuked the people for desecrating the Temple and for preventing it from functioning as the house of prayer (Matt 21:13; Mark 11:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79485,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:7","title_en":"Study Note: Isaia 56:7","content_ro":"<p><strong>56:7<\/strong> <em>burnt offerings and sacrifices:<\/em> God had previously rejected sinful Israel’s expressions of piety (1:11-13) but would welcome offerings from righteous Gentiles or foreigners. Nationality is worth little without true piety. • <em>a house of prayer for all nations:<\/em> The Lord would open the doors of the Temple to all nations (see 2:2-4). Jesus rebuked the people for desecrating the Temple and for preventing it from functioning as the house of prayer (Matt 21:13; Mark 11:17).<\/p>","content_en":"<p><strong>56:7<\/strong> <em>burnt offerings and sacrifices:<\/em> God had previously rejected sinful Israel’s expressions of piety (1:11-13) but would welcome offerings from righteous Gentiles or foreigners. Nationality is worth little without true piety. • <em>a house of prayer for all nations:<\/em> The Lord would open the doors of the Temple to all nations (see 2:2-4). Jesus rebuked the people for desecrating the Temple and for preventing it from functioning as the house of prayer (Matt 21:13; Mark 11:17).<\/p>","summary_ro":"56:7 burnt offerings and sacrifices: God had previously rejected sinful Israel’s expressions of piety (1:11-13) but would welcome offerings from righteous Gentiles or foreigners. Nationality is worth little without true piety. • a house of prayer for all nations: The Lord would open the doors of the Temple to all nations (see 2:2-4). Jesus rebuked the people for desecrating the Temple and for preventing it from functioning as the house of prayer (Matt 21:13; Mark 11:17).","summary_en":"56:7 burnt offerings and sacrifices: God had previously rejected sinful Israel’s expressions of piety (1:11-13) but would welcome offerings from righteous Gentiles or foreigners. Nationality is worth little without true piety. • a house of prayer for all nations: The Lord would open the doors of the Temple to all nations (see 2:2-4). Jesus rebuked the people for desecrating the Temple and for preventing it from functioning as the house of prayer (Matt 21:13; Mark 11:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107111,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:7","title_en":"Study Note: Isaia 56:7","content_ro":"<p><strong>56:7<\/strong> <em>burnt offerings and sacrifices:<\/em> God had previously rejected sinful Israel’s expressions of piety (1:11-13) but would welcome offerings from righteous Gentiles or foreigners. Nationality is worth little without true piety. • <em>a house of prayer for all nations:<\/em> The Lord would open the doors of the Temple to all nations (see 2:2-4). Jesus rebuked the people for desecrating the Temple and for preventing it from functioning as the house of prayer (Matt 21:13; Mark 11:17).<\/p>","content_en":"<p><strong>56:7<\/strong> <em>burnt offerings and sacrifices:<\/em> God had previously rejected sinful Israel’s expressions of piety (1:11-13) but would welcome offerings from righteous Gentiles or foreigners. Nationality is worth little without true piety. • <em>a house of prayer for all nations:<\/em> The Lord would open the doors of the Temple to all nations (see 2:2-4). Jesus rebuked the people for desecrating the Temple and for preventing it from functioning as the house of prayer (Matt 21:13; Mark 11:17).<\/p>","summary_ro":"56:7 burnt offerings and sacrifices: God had previously rejected sinful Israel’s expressions of piety (1:11-13) but would welcome offerings from righteous Gentiles or foreigners. Nationality is worth little without true piety. • a house of prayer for all nations: The Lord would open the doors of the Temple to all nations (see 2:2-4). Jesus rebuked the people for desecrating the Temple and for preventing it from functioning as the house of prayer (Matt 21:13; Mark 11:17).","summary_en":"56:7 burnt offerings and sacrifices: God had previously rejected sinful Israel’s expressions of piety (1:11-13) but would welcome offerings from righteous Gentiles or foreigners. Nationality is worth little without true piety. • a house of prayer for all nations: The Lord would open the doors of the Temple to all nations (see 2:2-4). Jesus rebuked the people for desecrating the Temple and for preventing it from functioning as the house of prayer (Matt 21:13; Mark 11:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134737,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:7","title_en":"Study Note: Isaia 56:7","content_ro":"<p><strong>56:7<\/strong> <em>burnt offerings and sacrifices:<\/em> God had previously rejected sinful Israel’s expressions of piety (1:11-13) but would welcome offerings from righteous Gentiles or foreigners. Nationality is worth little without true piety. • <em>a house of prayer for all nations:<\/em> The Lord would open the doors of the Temple to all nations (see 2:2-4). Jesus rebuked the people for desecrating the Temple and for preventing it from functioning as the house of prayer (Matt 21:13; Mark 11:17).<\/p>","content_en":"<p><strong>56:7<\/strong> <em>burnt offerings and sacrifices:<\/em> God had previously rejected sinful Israel’s expressions of piety (1:11-13) but would welcome offerings from righteous Gentiles or foreigners. Nationality is worth little without true piety. • <em>a house of prayer for all nations:<\/em> The Lord would open the doors of the Temple to all nations (see 2:2-4). Jesus rebuked the people for desecrating the Temple and for preventing it from functioning as the house of prayer (Matt 21:13; Mark 11:17).<\/p>","summary_ro":"56:7 burnt offerings and sacrifices: God had previously rejected sinful Israel’s expressions of piety (1:11-13) but would welcome offerings from righteous Gentiles or foreigners. Nationality is worth little without true piety. • a house of prayer for all nations: The Lord would open the doors of the Temple to all nations (see 2:2-4). Jesus rebuked the people for desecrating the Temple and for preventing it from functioning as the house of prayer (Matt 21:13; Mark 11:17).","summary_en":"56:7 burnt offerings and sacrifices: God had previously rejected sinful Israel’s expressions of piety (1:11-13) but would welcome offerings from righteous Gentiles or foreigners. Nationality is worth little without true piety. • a house of prayer for all nations: The Lord would open the doors of the Temple to all nations (see 2:2-4). Jesus rebuked the people for desecrating the Temple and for preventing it from functioning as the house of prayer (Matt 21:13; Mark 11:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63880,"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":64513,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Temple Legislation as Theology","title_en":"Temple Legislation as Theology","content_ro":"<h3>Temple Legislation as Theology<\/h3>\n<p>The rabbis of Judaism spent a great deal of time seeking to harmonize the laws of Ezekiel 44–48 with the laws of the Torah. They were unsuccessful because the legislation in these chapters was no more intended to match that of Moses than the vision of the Temple building (Ezek 40–43) was designed to match the design of the Tabernacle or the Temple of Solomon. The description of the Temple regulations conveys a theological message of change, as did the earlier description of the Temple’s architecture.<\/p>\n<p>These regulations highlighted the need for proper separation between the Temple and the palace. The sacrificial rituals would become more numerous and more focused on purification. Holy offerings would once again be made by holy people to the holy God. These practices were completely devoted to the separation of the holy from the unholy and to the cleansing of God’s people. Since defilement of the Temple and idolatrous worship had driven the Lord out of his house (Ezek 8–11), an entirely new situation was necessary if God was to dwell once more among his people. Thus, the function of this legislation was to convict the prophet’s hearers of their past abuses that had broken down the wall of separation between the holy and the unholy and to reassure them that God would restore his people’s worship to its proper state.<\/p>\n<p>This legislation also puts the prince, the king descended from David, in a proper place of submission to the Lord. This element finds fulfillment with the coming of Christ. Jesus came as a servant King who delighted to do the Father’s will (Matt 4:1-11; 20:25-28). He offered the perfect purification offering, cleansed the heavenly sanctuary once for all time (Heb 9:11-12, 23), and ensured that God could dwell in the midst of his people forever. His blood cleanses us of all sin and enables sinners to boldly enter the heavenly Most Holy Place without fear of rejection or reprisal.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 56:7; Ezek 8:1–11:25; 40:1–43:27; 44:1–46:18<\/p>","content_en":"<h3>Temple Legislation as Theology<\/h3>\n<p>The rabbis of Judaism spent a great deal of time seeking to harmonize the laws of Ezekiel 44–48 with the laws of the Torah. They were unsuccessful because the legislation in these chapters was no more intended to match that of Moses than the vision of the Temple building (Ezek 40–43) was designed to match the design of the Tabernacle or the Temple of Solomon. The description of the Temple regulations conveys a theological message of change, as did the earlier description of the Temple’s architecture.<\/p>\n<p>These regulations highlighted the need for proper separation between the Temple and the palace. The sacrificial rituals would become more numerous and more focused on purification. Holy offerings would once again be made by holy people to the holy God. These practices were completely devoted to the separation of the holy from the unholy and to the cleansing of God’s people. Since defilement of the Temple and idolatrous worship had driven the Lord out of his house (Ezek 8–11), an entirely new situation was necessary if God was to dwell once more among his people. Thus, the function of this legislation was to convict the prophet’s hearers of their past abuses that had broken down the wall of separation between the holy and the unholy and to reassure them that God would restore his people’s worship to its proper state.<\/p>\n<p>This legislation also puts the prince, the king descended from David, in a proper place of submission to the Lord. This element finds fulfillment with the coming of Christ. Jesus came as a servant King who delighted to do the Father’s will (Matt 4:1-11; 20:25-28). He offered the perfect purification offering, cleansed the heavenly sanctuary once for all time (Heb 9:11-12, 23), and ensured that God could dwell in the midst of his people forever. His blood cleanses us of all sin and enables sinners to boldly enter the heavenly Most Holy Place without fear of rejection or reprisal.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 56:7; Ezek 8:1–11:25; 40:1–43:27; 44:1–46:18<\/p>","summary_ro":"Temple Legislation as Theology The rabbis of Judaism spent a great deal of time seeking to harmonize the laws of Ezekiel 44–48 with the laws of the Torah. They were unsuccessful because the legislation in these chapters was no more intended to match that of Moses than the vision of the Temple building (Ezek 40–43) was designed to match the design of the Tabernacle or the Temple of Solomon. The description of the Temple regulations conveys a theological message of change, as did the earlier de...","summary_en":"Temple Legislation as Theology The rabbis of Judaism spent a great deal of time seeking to harmonize the laws of Ezekiel 44–48 with the laws of the Torah. They were unsuccessful because the legislation in these chapters was no more intended to match that of Moses than the vision of the Temple building (Ezek 40–43) was designed to match the design of the Tabernacle or the Temple of Solomon. The description of the Temple regulations conveys a theological message of change, as did the earlier de...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64674,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Worship in Jerusalem","title_en":"Worship in Jerusalem","content_ro":"<h3>Worship in Jerusalem<\/h3>\n<p>The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the north, Jeroboam, established alternative worship centers and discouraged his people from going to Jerusalem to worship. Over time, various worship sites were constructed—in the north and the south. But no matter how many sacrifices were offered or how elaborate the rituals performed there (5:4-5), these were not the places for worship God had chosen.<\/p>\n<p>In the New Testament, worship is no longer tied to a particular location; worship may occur wherever believers choose to gather (see Matt 18:20). But it must be conducted as God directs: “in spirit and in truth” (John 4:23-24). In both the Old and New Testaments, an emphasis is placed upon the authenticity of worship.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 12:5; 1 Kgs 11:36; 2 Chr 6:6; Neh 1:9; 11:1; Isa 2:3; 52:1; 56:7; Joel 3:17; Amos 5:4-5; Zech 8:20-22; Matt 4:5; Luke 19:46; John 2:16; 4:21-24; Heb 12:18-29; Rev 21:2, 10; 22:19<\/p>","content_en":"<h3>Worship in Jerusalem<\/h3>\n<p>The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the north, Jeroboam, established alternative worship centers and discouraged his people from going to Jerusalem to worship. Over time, various worship sites were constructed—in the north and the south. But no matter how many sacrifices were offered or how elaborate the rituals performed there (5:4-5), these were not the places for worship God had chosen.<\/p>\n<p>In the New Testament, worship is no longer tied to a particular location; worship may occur wherever believers choose to gather (see Matt 18:20). But it must be conducted as God directs: “in spirit and in truth” (John 4:23-24). In both the Old and New Testaments, an emphasis is placed upon the authenticity of worship.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 12:5; 1 Kgs 11:36; 2 Chr 6:6; Neh 1:9; 11:1; Isa 2:3; 52:1; 56:7; Joel 3:17; Amos 5:4-5; Zech 8:20-22; Matt 4:5; Luke 19:46; John 2:16; 4:21-24; Heb 12:18-29; Rev 21:2, 10; 22:19<\/p>","summary_ro":"Worship in Jerusalem The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the ...","summary_en":"Worship in Jerusalem The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67195,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Church as God’s Temple","title_en":"The Church as God’s Temple","content_ro":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","content_en":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","summary_ro":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","summary_en":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91506,"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":92139,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Temple Legislation as Theology","title_en":"Temple Legislation as Theology","content_ro":"<h3>Temple Legislation as Theology<\/h3>\n<p>The rabbis of Judaism spent a great deal of time seeking to harmonize the laws of Ezekiel 44–48 with the laws of the Torah. They were unsuccessful because the legislation in these chapters was no more intended to match that of Moses than the vision of the Temple building (Ezek 40–43) was designed to match the design of the Tabernacle or the Temple of Solomon. The description of the Temple regulations conveys a theological message of change, as did the earlier description of the Temple’s architecture.<\/p>\n<p>These regulations highlighted the need for proper separation between the Temple and the palace. The sacrificial rituals would become more numerous and more focused on purification. Holy offerings would once again be made by holy people to the holy God. These practices were completely devoted to the separation of the holy from the unholy and to the cleansing of God’s people. Since defilement of the Temple and idolatrous worship had driven the Lord out of his house (Ezek 8–11), an entirely new situation was necessary if God was to dwell once more among his people. Thus, the function of this legislation was to convict the prophet’s hearers of their past abuses that had broken down the wall of separation between the holy and the unholy and to reassure them that God would restore his people’s worship to its proper state.<\/p>\n<p>This legislation also puts the prince, the king descended from David, in a proper place of submission to the Lord. This element finds fulfillment with the coming of Christ. Jesus came as a servant King who delighted to do the Father’s will (Matt 4:1-11; 20:25-28). He offered the perfect purification offering, cleansed the heavenly sanctuary once for all time (Heb 9:11-12, 23), and ensured that God could dwell in the midst of his people forever. His blood cleanses us of all sin and enables sinners to boldly enter the heavenly Most Holy Place without fear of rejection or reprisal.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 56:7; Ezek 8:1–11:25; 40:1–43:27; 44:1–46:18<\/p>","content_en":"<h3>Temple Legislation as Theology<\/h3>\n<p>The rabbis of Judaism spent a great deal of time seeking to harmonize the laws of Ezekiel 44–48 with the laws of the Torah. They were unsuccessful because the legislation in these chapters was no more intended to match that of Moses than the vision of the Temple building (Ezek 40–43) was designed to match the design of the Tabernacle or the Temple of Solomon. The description of the Temple regulations conveys a theological message of change, as did the earlier description of the Temple’s architecture.<\/p>\n<p>These regulations highlighted the need for proper separation between the Temple and the palace. The sacrificial rituals would become more numerous and more focused on purification. Holy offerings would once again be made by holy people to the holy God. These practices were completely devoted to the separation of the holy from the unholy and to the cleansing of God’s people. Since defilement of the Temple and idolatrous worship had driven the Lord out of his house (Ezek 8–11), an entirely new situation was necessary if God was to dwell once more among his people. Thus, the function of this legislation was to convict the prophet’s hearers of their past abuses that had broken down the wall of separation between the holy and the unholy and to reassure them that God would restore his people’s worship to its proper state.<\/p>\n<p>This legislation also puts the prince, the king descended from David, in a proper place of submission to the Lord. This element finds fulfillment with the coming of Christ. Jesus came as a servant King who delighted to do the Father’s will (Matt 4:1-11; 20:25-28). He offered the perfect purification offering, cleansed the heavenly sanctuary once for all time (Heb 9:11-12, 23), and ensured that God could dwell in the midst of his people forever. His blood cleanses us of all sin and enables sinners to boldly enter the heavenly Most Holy Place without fear of rejection or reprisal.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 56:7; Ezek 8:1–11:25; 40:1–43:27; 44:1–46:18<\/p>","summary_ro":"Temple Legislation as Theology The rabbis of Judaism spent a great deal of time seeking to harmonize the laws of Ezekiel 44–48 with the laws of the Torah. They were unsuccessful because the legislation in these chapters was no more intended to match that of Moses than the vision of the Temple building (Ezek 40–43) was designed to match the design of the Tabernacle or the Temple of Solomon. The description of the Temple regulations conveys a theological message of change, as did the earlier de...","summary_en":"Temple Legislation as Theology The rabbis of Judaism spent a great deal of time seeking to harmonize the laws of Ezekiel 44–48 with the laws of the Torah. They were unsuccessful because the legislation in these chapters was no more intended to match that of Moses than the vision of the Temple building (Ezek 40–43) was designed to match the design of the Tabernacle or the Temple of Solomon. The description of the Temple regulations conveys a theological message of change, as did the earlier de...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92300,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Worship in Jerusalem","title_en":"Worship in Jerusalem","content_ro":"<h3>Worship in Jerusalem<\/h3>\n<p>The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the north, Jeroboam, established alternative worship centers and discouraged his people from going to Jerusalem to worship. Over time, various worship sites were constructed—in the north and the south. But no matter how many sacrifices were offered or how elaborate the rituals performed there (5:4-5), these were not the places for worship God had chosen.<\/p>\n<p>In the New Testament, worship is no longer tied to a particular location; worship may occur wherever believers choose to gather (see Matt 18:20). But it must be conducted as God directs: “in spirit and in truth” (John 4:23-24). In both the Old and New Testaments, an emphasis is placed upon the authenticity of worship.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 12:5; 1 Kgs 11:36; 2 Chr 6:6; Neh 1:9; 11:1; Isa 2:3; 52:1; 56:7; Joel 3:17; Amos 5:4-5; Zech 8:20-22; Matt 4:5; Luke 19:46; John 2:16; 4:21-24; Heb 12:18-29; Rev 21:2, 10; 22:19<\/p>","content_en":"<h3>Worship in Jerusalem<\/h3>\n<p>The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the north, Jeroboam, established alternative worship centers and discouraged his people from going to Jerusalem to worship. Over time, various worship sites were constructed—in the north and the south. But no matter how many sacrifices were offered or how elaborate the rituals performed there (5:4-5), these were not the places for worship God had chosen.<\/p>\n<p>In the New Testament, worship is no longer tied to a particular location; worship may occur wherever believers choose to gather (see Matt 18:20). But it must be conducted as God directs: “in spirit and in truth” (John 4:23-24). In both the Old and New Testaments, an emphasis is placed upon the authenticity of worship.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 12:5; 1 Kgs 11:36; 2 Chr 6:6; Neh 1:9; 11:1; Isa 2:3; 52:1; 56:7; Joel 3:17; Amos 5:4-5; Zech 8:20-22; Matt 4:5; Luke 19:46; John 2:16; 4:21-24; Heb 12:18-29; Rev 21:2, 10; 22:19<\/p>","summary_ro":"Worship in Jerusalem The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the ...","summary_en":"Worship in Jerusalem The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94821,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Church as God’s Temple","title_en":"The Church as God’s Temple","content_ro":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","content_en":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","summary_ro":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","summary_en":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119132,"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":119765,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Temple Legislation as Theology","title_en":"Temple Legislation as Theology","content_ro":"<h3>Temple Legislation as Theology<\/h3>\n<p>The rabbis of Judaism spent a great deal of time seeking to harmonize the laws of Ezekiel 44–48 with the laws of the Torah. They were unsuccessful because the legislation in these chapters was no more intended to match that of Moses than the vision of the Temple building (Ezek 40–43) was designed to match the design of the Tabernacle or the Temple of Solomon. The description of the Temple regulations conveys a theological message of change, as did the earlier description of the Temple’s architecture.<\/p>\n<p>These regulations highlighted the need for proper separation between the Temple and the palace. The sacrificial rituals would become more numerous and more focused on purification. Holy offerings would once again be made by holy people to the holy God. These practices were completely devoted to the separation of the holy from the unholy and to the cleansing of God’s people. Since defilement of the Temple and idolatrous worship had driven the Lord out of his house (Ezek 8–11), an entirely new situation was necessary if God was to dwell once more among his people. Thus, the function of this legislation was to convict the prophet’s hearers of their past abuses that had broken down the wall of separation between the holy and the unholy and to reassure them that God would restore his people’s worship to its proper state.<\/p>\n<p>This legislation also puts the prince, the king descended from David, in a proper place of submission to the Lord. This element finds fulfillment with the coming of Christ. Jesus came as a servant King who delighted to do the Father’s will (Matt 4:1-11; 20:25-28). He offered the perfect purification offering, cleansed the heavenly sanctuary once for all time (Heb 9:11-12, 23), and ensured that God could dwell in the midst of his people forever. His blood cleanses us of all sin and enables sinners to boldly enter the heavenly Most Holy Place without fear of rejection or reprisal.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 56:7; Ezek 8:1–11:25; 40:1–43:27; 44:1–46:18<\/p>","content_en":"<h3>Temple Legislation as Theology<\/h3>\n<p>The rabbis of Judaism spent a great deal of time seeking to harmonize the laws of Ezekiel 44–48 with the laws of the Torah. They were unsuccessful because the legislation in these chapters was no more intended to match that of Moses than the vision of the Temple building (Ezek 40–43) was designed to match the design of the Tabernacle or the Temple of Solomon. The description of the Temple regulations conveys a theological message of change, as did the earlier description of the Temple’s architecture.<\/p>\n<p>These regulations highlighted the need for proper separation between the Temple and the palace. The sacrificial rituals would become more numerous and more focused on purification. Holy offerings would once again be made by holy people to the holy God. These practices were completely devoted to the separation of the holy from the unholy and to the cleansing of God’s people. Since defilement of the Temple and idolatrous worship had driven the Lord out of his house (Ezek 8–11), an entirely new situation was necessary if God was to dwell once more among his people. Thus, the function of this legislation was to convict the prophet’s hearers of their past abuses that had broken down the wall of separation between the holy and the unholy and to reassure them that God would restore his people’s worship to its proper state.<\/p>\n<p>This legislation also puts the prince, the king descended from David, in a proper place of submission to the Lord. This element finds fulfillment with the coming of Christ. Jesus came as a servant King who delighted to do the Father’s will (Matt 4:1-11; 20:25-28). He offered the perfect purification offering, cleansed the heavenly sanctuary once for all time (Heb 9:11-12, 23), and ensured that God could dwell in the midst of his people forever. His blood cleanses us of all sin and enables sinners to boldly enter the heavenly Most Holy Place without fear of rejection or reprisal.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 56:7; Ezek 8:1–11:25; 40:1–43:27; 44:1–46:18<\/p>","summary_ro":"Temple Legislation as Theology The rabbis of Judaism spent a great deal of time seeking to harmonize the laws of Ezekiel 44–48 with the laws of the Torah. They were unsuccessful because the legislation in these chapters was no more intended to match that of Moses than the vision of the Temple building (Ezek 40–43) was designed to match the design of the Tabernacle or the Temple of Solomon. The description of the Temple regulations conveys a theological message of change, as did the earlier de...","summary_en":"Temple Legislation as Theology The rabbis of Judaism spent a great deal of time seeking to harmonize the laws of Ezekiel 44–48 with the laws of the Torah. They were unsuccessful because the legislation in these chapters was no more intended to match that of Moses than the vision of the Temple building (Ezek 40–43) was designed to match the design of the Tabernacle or the Temple of Solomon. The description of the Temple regulations conveys a theological message of change, as did the earlier de...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119926,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Worship in Jerusalem","title_en":"Worship in Jerusalem","content_ro":"<h3>Worship in Jerusalem<\/h3>\n<p>The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the north, Jeroboam, established alternative worship centers and discouraged his people from going to Jerusalem to worship. Over time, various worship sites were constructed—in the north and the south. But no matter how many sacrifices were offered or how elaborate the rituals performed there (5:4-5), these were not the places for worship God had chosen.<\/p>\n<p>In the New Testament, worship is no longer tied to a particular location; worship may occur wherever believers choose to gather (see Matt 18:20). But it must be conducted as God directs: “in spirit and in truth” (John 4:23-24). In both the Old and New Testaments, an emphasis is placed upon the authenticity of worship.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 12:5; 1 Kgs 11:36; 2 Chr 6:6; Neh 1:9; 11:1; Isa 2:3; 52:1; 56:7; Joel 3:17; Amos 5:4-5; Zech 8:20-22; Matt 4:5; Luke 19:46; John 2:16; 4:21-24; Heb 12:18-29; Rev 21:2, 10; 22:19<\/p>","content_en":"<h3>Worship in Jerusalem<\/h3>\n<p>The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the north, Jeroboam, established alternative worship centers and discouraged his people from going to Jerusalem to worship. Over time, various worship sites were constructed—in the north and the south. But no matter how many sacrifices were offered or how elaborate the rituals performed there (5:4-5), these were not the places for worship God had chosen.<\/p>\n<p>In the New Testament, worship is no longer tied to a particular location; worship may occur wherever believers choose to gather (see Matt 18:20). But it must be conducted as God directs: “in spirit and in truth” (John 4:23-24). In both the Old and New Testaments, an emphasis is placed upon the authenticity of worship.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 12:5; 1 Kgs 11:36; 2 Chr 6:6; Neh 1:9; 11:1; Isa 2:3; 52:1; 56:7; Joel 3:17; Amos 5:4-5; Zech 8:20-22; Matt 4:5; Luke 19:46; John 2:16; 4:21-24; Heb 12:18-29; Rev 21:2, 10; 22:19<\/p>","summary_ro":"Worship in Jerusalem The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the ...","summary_en":"Worship in Jerusalem The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122447,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Church as God’s Temple","title_en":"The Church as God’s Temple","content_ro":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","content_en":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","summary_ro":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","summary_en":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146758,"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":147391,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Temple Legislation as Theology","title_en":"Temple Legislation as Theology","content_ro":"<h3>Temple Legislation as Theology<\/h3>\n<p>The rabbis of Judaism spent a great deal of time seeking to harmonize the laws of Ezekiel 44–48 with the laws of the Torah. They were unsuccessful because the legislation in these chapters was no more intended to match that of Moses than the vision of the Temple building (Ezek 40–43) was designed to match the design of the Tabernacle or the Temple of Solomon. The description of the Temple regulations conveys a theological message of change, as did the earlier description of the Temple’s architecture.<\/p>\n<p>These regulations highlighted the need for proper separation between the Temple and the palace. The sacrificial rituals would become more numerous and more focused on purification. Holy offerings would once again be made by holy people to the holy God. These practices were completely devoted to the separation of the holy from the unholy and to the cleansing of God’s people. Since defilement of the Temple and idolatrous worship had driven the Lord out of his house (Ezek 8–11), an entirely new situation was necessary if God was to dwell once more among his people. Thus, the function of this legislation was to convict the prophet’s hearers of their past abuses that had broken down the wall of separation between the holy and the unholy and to reassure them that God would restore his people’s worship to its proper state.<\/p>\n<p>This legislation also puts the prince, the king descended from David, in a proper place of submission to the Lord. This element finds fulfillment with the coming of Christ. Jesus came as a servant King who delighted to do the Father’s will (Matt 4:1-11; 20:25-28). He offered the perfect purification offering, cleansed the heavenly sanctuary once for all time (Heb 9:11-12, 23), and ensured that God could dwell in the midst of his people forever. His blood cleanses us of all sin and enables sinners to boldly enter the heavenly Most Holy Place without fear of rejection or reprisal.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 56:7; Ezek 8:1–11:25; 40:1–43:27; 44:1–46:18<\/p>","content_en":"<h3>Temple Legislation as Theology<\/h3>\n<p>The rabbis of Judaism spent a great deal of time seeking to harmonize the laws of Ezekiel 44–48 with the laws of the Torah. They were unsuccessful because the legislation in these chapters was no more intended to match that of Moses than the vision of the Temple building (Ezek 40–43) was designed to match the design of the Tabernacle or the Temple of Solomon. The description of the Temple regulations conveys a theological message of change, as did the earlier description of the Temple’s architecture.<\/p>\n<p>These regulations highlighted the need for proper separation between the Temple and the palace. The sacrificial rituals would become more numerous and more focused on purification. Holy offerings would once again be made by holy people to the holy God. These practices were completely devoted to the separation of the holy from the unholy and to the cleansing of God’s people. Since defilement of the Temple and idolatrous worship had driven the Lord out of his house (Ezek 8–11), an entirely new situation was necessary if God was to dwell once more among his people. Thus, the function of this legislation was to convict the prophet’s hearers of their past abuses that had broken down the wall of separation between the holy and the unholy and to reassure them that God would restore his people’s worship to its proper state.<\/p>\n<p>This legislation also puts the prince, the king descended from David, in a proper place of submission to the Lord. This element finds fulfillment with the coming of Christ. Jesus came as a servant King who delighted to do the Father’s will (Matt 4:1-11; 20:25-28). He offered the perfect purification offering, cleansed the heavenly sanctuary once for all time (Heb 9:11-12, 23), and ensured that God could dwell in the midst of his people forever. His blood cleanses us of all sin and enables sinners to boldly enter the heavenly Most Holy Place without fear of rejection or reprisal.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 56:7; Ezek 8:1–11:25; 40:1–43:27; 44:1–46:18<\/p>","summary_ro":"Temple Legislation as Theology The rabbis of Judaism spent a great deal of time seeking to harmonize the laws of Ezekiel 44–48 with the laws of the Torah. They were unsuccessful because the legislation in these chapters was no more intended to match that of Moses than the vision of the Temple building (Ezek 40–43) was designed to match the design of the Tabernacle or the Temple of Solomon. The description of the Temple regulations conveys a theological message of change, as did the earlier de...","summary_en":"Temple Legislation as Theology The rabbis of Judaism spent a great deal of time seeking to harmonize the laws of Ezekiel 44–48 with the laws of the Torah. They were unsuccessful because the legislation in these chapters was no more intended to match that of Moses than the vision of the Temple building (Ezek 40–43) was designed to match the design of the Tabernacle or the Temple of Solomon. The description of the Temple regulations conveys a theological message of change, as did the earlier de...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147552,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Worship in Jerusalem","title_en":"Worship in Jerusalem","content_ro":"<h3>Worship in Jerusalem<\/h3>\n<p>The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the north, Jeroboam, established alternative worship centers and discouraged his people from going to Jerusalem to worship. Over time, various worship sites were constructed—in the north and the south. But no matter how many sacrifices were offered or how elaborate the rituals performed there (5:4-5), these were not the places for worship God had chosen.<\/p>\n<p>In the New Testament, worship is no longer tied to a particular location; worship may occur wherever believers choose to gather (see Matt 18:20). But it must be conducted as God directs: “in spirit and in truth” (John 4:23-24). In both the Old and New Testaments, an emphasis is placed upon the authenticity of worship.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 12:5; 1 Kgs 11:36; 2 Chr 6:6; Neh 1:9; 11:1; Isa 2:3; 52:1; 56:7; Joel 3:17; Amos 5:4-5; Zech 8:20-22; Matt 4:5; Luke 19:46; John 2:16; 4:21-24; Heb 12:18-29; Rev 21:2, 10; 22:19<\/p>","content_en":"<h3>Worship in Jerusalem<\/h3>\n<p>The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the north, Jeroboam, established alternative worship centers and discouraged his people from going to Jerusalem to worship. Over time, various worship sites were constructed—in the north and the south. But no matter how many sacrifices were offered or how elaborate the rituals performed there (5:4-5), these were not the places for worship God had chosen.<\/p>\n<p>In the New Testament, worship is no longer tied to a particular location; worship may occur wherever believers choose to gather (see Matt 18:20). But it must be conducted as God directs: “in spirit and in truth” (John 4:23-24). In both the Old and New Testaments, an emphasis is placed upon the authenticity of worship.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 12:5; 1 Kgs 11:36; 2 Chr 6:6; Neh 1:9; 11:1; Isa 2:3; 52:1; 56:7; Joel 3:17; Amos 5:4-5; Zech 8:20-22; Matt 4:5; Luke 19:46; John 2:16; 4:21-24; Heb 12:18-29; Rev 21:2, 10; 22:19<\/p>","summary_ro":"Worship in Jerusalem The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the ...","summary_en":"Worship in Jerusalem The Old Testament prophets realized that genuine worship depends on a proper understanding of God and his requirements. God had determined that the Temple in Jerusalem would be the central location of worship for his people. The Lord roared from Zion and thundered from Jerusalem (1:2). It was unacceptable for the Israelites to set up a central worship site in any place other than his authorized Temple in Jerusalem. But after the Israelite kingdom divided, the king of the ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150073,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Church as God’s Temple","title_en":"The Church as God’s Temple","content_ro":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","content_en":"<h3>The Church as God’s Temple<\/h3>\n<p>The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 <span>BC<\/span> but was destroyed in 586 <span>BC<\/span>. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7; Ezek 40–43).<\/p>\n<p>While the Temple in Jerusalem was rebuilt after the Exile—and reached a pinnacle during the renovations of Herod the Great—the hopes of God’s people were ultimately fulfilled in the coming of Jesus (see John 1:14; 2:19-22; 4:21-24). He himself is God’s temple, the place where God’s holiness resides, and he calls his people to join him. Thus, God’s people are to be a holy temple of God, a dwelling place for the Holy Spirit (see 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; 1 Pet 2:5; Rev 3:12).<\/p>\n<p>Paul called on believers to realize their identity as God’s “holy people” (2 Cor 1:1) in two ways: They were to separate themselves from moral evil, and they were to be dedicated to God in holy living and service. Christians are therefore urged, “Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Cor 7:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:12-16; 1 Kgs 8:12-53; 2 Chr 6:20; Pss 11:4; 27:4-6; Zech 6:12-15; Matt 18:20; John 2:18-22; 14:20; 17:23; Rom 8:10; 1 Cor 3:10-17; 6:18-20; 9:11-14; 2 Cor 6:14–7:1; Gal 2:20; Eph 2:20-22; 3:17-19; Col 1:27; Heb 3:6; 12:18-24; 1 Pet 2:4-9; Rev 1:12-16; 3:12, 20; 21:22<\/p>","summary_ro":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","summary_en":"The Church as God’s Temple The imagery of the church as the temple of God has its roots in the Old Testament. David and Solomon received a promise that the Temple in Jerusalem would be the place of God’s abiding presence with his people (see 2 Sam 7:12-16; 1 Kgs 9:1-9). That Temple was completed in 960 BC but was destroyed in 586 BC. Yet the prophets of Israel looked forward to a new temple; they announced a message of hope that God would once again live among his people (see, e.g., Isa 56:7;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":28666,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Outcast","title_en":"Outcast","content_ro":"<h3>OUTCAST<\/h3>\n<p>English translation of two related Hebrew terms whose primary meanings are to push away, banish, or cast out. In five of seven passages the term refers to exiles from Israel who are to be regathered by the Lord (Ps 147:2; Is 11:12; 27:13; 56:8; Jer 30:17). In two other passages it refers to fugitives from Moab (Is 16:3-4) and from Elam (Jer 49:36).<\/p>","content_en":"<h3>OUTCAST<\/h3>\n<p>English translation of two related Hebrew terms whose primary meanings are to push away, banish, or cast out. In five of seven passages the term refers to exiles from Israel who are to be regathered by the Lord (Ps 147:2; Is 11:12; 27:13; 56:8; Jer 30:17). In two other passages it refers to fugitives from Moab (Is 16:3-4) and from Elam (Jer 49:36).<\/p>","summary_ro":"OUTCAST English translation of two related Hebrew terms whose primary meanings are to push away, banish, or cast out. In five of seven passages the term refers to exiles from Israel who are to be regathered by the Lord (Ps 147:2; Is 11:12; 27:13; 56:8; Jer 30:17). In two other passages it refers to fugitives from Moab (Is 16:3-4) and from Elam (Jer 49:36).","summary_en":"OUTCAST English translation of two related Hebrew terms whose primary meanings are to push away, banish, or cast out. In five of seven passages the term refers to exiles from Israel who are to be regathered by the Lord (Ps 147:2; Is 11:12; 27:13; 56:8; Jer 30:17). In two other passages it refers to fugitives from Moab (Is 16:3-4) and from Elam (Jer 49:36).","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51860,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:8","title_en":"Study Note: Isaia 56:8","content_ro":"<p><strong>56:8<\/strong> The <em>outcasts of Israel<\/em> were those dispersed among the nations as the result of the Exile (see also 11:12). • The <em>others<\/em> would be eunuchs and Gentiles (56:3-7; see also 57:19; John 10:16).<\/p>","content_en":"<p><strong>56:8<\/strong> The <em>outcasts of Israel<\/em> were those dispersed among the nations as the result of the Exile (see also 11:12). • The <em>others<\/em> would be eunuchs and Gentiles (56:3-7; see also 57:19; John 10:16).<\/p>","summary_ro":"56:8 The outcasts of Israel were those dispersed among the nations as the result of the Exile (see also 11:12). • The others would be eunuchs and Gentiles (56:3-7; see also 57:19; John 10:16).","summary_en":"56:8 The outcasts of Israel were those dispersed among the nations as the result of the Exile (see also 11:12). • The others would be eunuchs and Gentiles (56:3-7; see also 57:19; John 10:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79486,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:8","title_en":"Study Note: Isaia 56:8","content_ro":"<p><strong>56:8<\/strong> The <em>outcasts of Israel<\/em> were those dispersed among the nations as the result of the Exile (see also 11:12). • The <em>others<\/em> would be eunuchs and Gentiles (56:3-7; see also 57:19; John 10:16).<\/p>","content_en":"<p><strong>56:8<\/strong> The <em>outcasts of Israel<\/em> were those dispersed among the nations as the result of the Exile (see also 11:12). • The <em>others<\/em> would be eunuchs and Gentiles (56:3-7; see also 57:19; John 10:16).<\/p>","summary_ro":"56:8 The outcasts of Israel were those dispersed among the nations as the result of the Exile (see also 11:12). • The others would be eunuchs and Gentiles (56:3-7; see also 57:19; John 10:16).","summary_en":"56:8 The outcasts of Israel were those dispersed among the nations as the result of the Exile (see also 11:12). • The others would be eunuchs and Gentiles (56:3-7; see also 57:19; John 10:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107112,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:8","title_en":"Study Note: Isaia 56:8","content_ro":"<p><strong>56:8<\/strong> The <em>outcasts of Israel<\/em> were those dispersed among the nations as the result of the Exile (see also 11:12). • The <em>others<\/em> would be eunuchs and Gentiles (56:3-7; see also 57:19; John 10:16).<\/p>","content_en":"<p><strong>56:8<\/strong> The <em>outcasts of Israel<\/em> were those dispersed among the nations as the result of the Exile (see also 11:12). • The <em>others<\/em> would be eunuchs and Gentiles (56:3-7; see also 57:19; John 10:16).<\/p>","summary_ro":"56:8 The outcasts of Israel were those dispersed among the nations as the result of the Exile (see also 11:12). • The others would be eunuchs and Gentiles (56:3-7; see also 57:19; John 10:16).","summary_en":"56:8 The outcasts of Israel were those dispersed among the nations as the result of the Exile (see also 11:12). • The others would be eunuchs and Gentiles (56:3-7; see also 57:19; John 10:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134738,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:8","title_en":"Study Note: Isaia 56:8","content_ro":"<p><strong>56:8<\/strong> The <em>outcasts of Israel<\/em> were those dispersed among the nations as the result of the Exile (see also 11:12). • The <em>others<\/em> would be eunuchs and Gentiles (56:3-7; see also 57:19; John 10:16).<\/p>","content_en":"<p><strong>56:8<\/strong> The <em>outcasts of Israel<\/em> were those dispersed among the nations as the result of the Exile (see also 11:12). • The <em>others<\/em> would be eunuchs and Gentiles (56:3-7; see also 57:19; John 10:16).<\/p>","summary_ro":"56:8 The outcasts of Israel were those dispersed among the nations as the result of the Exile (see also 11:12). • The others would be eunuchs and Gentiles (56:3-7; see also 57:19; John 10:16).","summary_en":"56:8 The outcasts of Israel were those dispersed among the nations as the result of the Exile (see also 11:12). • The others would be eunuchs and Gentiles (56:3-7; see also 57:19; John 10:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":17890,"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":51861,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:9","title_en":"Study Note: Isaia 56:9","content_ro":"<p><strong>56:9–57:13<\/strong> This is a reflection on the prevalence of evil among God’s people; they were greedy (56:9-12), hostile to the righteous (57:1-2), and idolatrous (57:3-13).<\/p>","content_en":"<p><strong>56:9–57:13<\/strong> This is a reflection on the prevalence of evil among God’s people; they were greedy (56:9-12), hostile to the righteous (57:1-2), and idolatrous (57:3-13).<\/p>","summary_ro":"56:9–57:13 This is a reflection on the prevalence of evil among God’s people; they were greedy (56:9-12), hostile to the righteous (57:1-2), and idolatrous (57:3-13).","summary_en":"56:9–57:13 This is a reflection on the prevalence of evil among God’s people; they were greedy (56:9-12), hostile to the righteous (57:1-2), and idolatrous (57:3-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51862,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:9","title_en":"Study Note: Isaia 56:9","content_ro":"<p><strong>56:9<\/strong> <em>Wild animals<\/em> are here a metaphor for the hostile nations surrounding Judah.<\/p>","content_en":"<p><strong>56:9<\/strong> <em>Wild animals<\/em> are here a metaphor for the hostile nations surrounding Judah.<\/p>","summary_ro":"56:9 Wild animals are here a metaphor for the hostile nations surrounding Judah.","summary_en":"56:9 Wild animals are here a metaphor for the hostile nations surrounding Judah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79487,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:9","title_en":"Study Note: Isaia 56:9","content_ro":"<p><strong>56:9–57:13<\/strong> This is a reflection on the prevalence of evil among God’s people; they were greedy (56:9-12), hostile to the righteous (57:1-2), and idolatrous (57:3-13).<\/p>","content_en":"<p><strong>56:9–57:13<\/strong> This is a reflection on the prevalence of evil among God’s people; they were greedy (56:9-12), hostile to the righteous (57:1-2), and idolatrous (57:3-13).<\/p>","summary_ro":"56:9–57:13 This is a reflection on the prevalence of evil among God’s people; they were greedy (56:9-12), hostile to the righteous (57:1-2), and idolatrous (57:3-13).","summary_en":"56:9–57:13 This is a reflection on the prevalence of evil among God’s people; they were greedy (56:9-12), hostile to the righteous (57:1-2), and idolatrous (57:3-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79488,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:9","title_en":"Study Note: Isaia 56:9","content_ro":"<p><strong>56:9<\/strong> <em>Wild animals<\/em> are here a metaphor for the hostile nations surrounding Judah.<\/p>","content_en":"<p><strong>56:9<\/strong> <em>Wild animals<\/em> are here a metaphor for the hostile nations surrounding Judah.<\/p>","summary_ro":"56:9 Wild animals are here a metaphor for the hostile nations surrounding Judah.","summary_en":"56:9 Wild animals are here a metaphor for the hostile nations surrounding Judah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107113,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:9","title_en":"Study Note: Isaia 56:9","content_ro":"<p><strong>56:9–57:13<\/strong> This is a reflection on the prevalence of evil among God’s people; they were greedy (56:9-12), hostile to the righteous (57:1-2), and idolatrous (57:3-13).<\/p>","content_en":"<p><strong>56:9–57:13<\/strong> This is a reflection on the prevalence of evil among God’s people; they were greedy (56:9-12), hostile to the righteous (57:1-2), and idolatrous (57:3-13).<\/p>","summary_ro":"56:9–57:13 This is a reflection on the prevalence of evil among God’s people; they were greedy (56:9-12), hostile to the righteous (57:1-2), and idolatrous (57:3-13).","summary_en":"56:9–57:13 This is a reflection on the prevalence of evil among God’s people; they were greedy (56:9-12), hostile to the righteous (57:1-2), and idolatrous (57:3-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107114,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:9","title_en":"Study Note: Isaia 56:9","content_ro":"<p><strong>56:9<\/strong> <em>Wild animals<\/em> are here a metaphor for the hostile nations surrounding Judah.<\/p>","content_en":"<p><strong>56:9<\/strong> <em>Wild animals<\/em> are here a metaphor for the hostile nations surrounding Judah.<\/p>","summary_ro":"56:9 Wild animals are here a metaphor for the hostile nations surrounding Judah.","summary_en":"56:9 Wild animals are here a metaphor for the hostile nations surrounding Judah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134739,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:9","title_en":"Study Note: Isaia 56:9","content_ro":"<p><strong>56:9–57:13<\/strong> This is a reflection on the prevalence of evil among God’s people; they were greedy (56:9-12), hostile to the righteous (57:1-2), and idolatrous (57:3-13).<\/p>","content_en":"<p><strong>56:9–57:13<\/strong> This is a reflection on the prevalence of evil among God’s people; they were greedy (56:9-12), hostile to the righteous (57:1-2), and idolatrous (57:3-13).<\/p>","summary_ro":"56:9–57:13 This is a reflection on the prevalence of evil among God’s people; they were greedy (56:9-12), hostile to the righteous (57:1-2), and idolatrous (57:3-13).","summary_en":"56:9–57:13 This is a reflection on the prevalence of evil among God’s people; they were greedy (56:9-12), hostile to the righteous (57:1-2), and idolatrous (57:3-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134740,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:9","title_en":"Study Note: Isaia 56:9","content_ro":"<p><strong>56:9<\/strong> <em>Wild animals<\/em> are here a metaphor for the hostile nations surrounding Judah.<\/p>","content_en":"<p><strong>56:9<\/strong> <em>Wild animals<\/em> are here a metaphor for the hostile nations surrounding Judah.<\/p>","summary_ro":"56:9 Wild animals are here a metaphor for the hostile nations surrounding Judah.","summary_en":"56:9 Wild animals are here a metaphor for the hostile nations surrounding Judah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":1831,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Animals","title_en":"Animals","content_ro":"<h3>ANIMALS<\/h3>\n<p>In biblical usage, all members of the animal kingdom. Animals are mentioned throughout the Bible from Genesis to Revelation. Animals figured in many important biblical events, including the Creation, the fall of man, the Flood, the ten plagues in Egypt, the Hebrew worship system, and the life of Jesus Christ. The people of both OT and NT times lived close to the land and were well acquainted with various animals so that the scriptural writers and Jesus himself frequently used animals as object lessons.<\/p>\n<p>The biblical approach to classification of animals is somewhat different from the system of classification used by biologists today. The present system of classification, which traces back to Carolus Linnaeus (an 18th-century Swedish botanist), is based on structure, both internal and external. The biblical basis of classification is habitat. Thus Genesis 1 speaks of aquatic organisms (v 20); aerial organisms (v 21); animals that crawl on the ground (v 24); cattle or domesticated animals (animals that live in association with humans) (v 24); and wild animals (v 24). The same system of classification is followed in Leviticus 11 and throughout Scripture.<\/p>\n<p>Because of the divergence between systems of classification, the various animals of the Bible will be listed here in alphabetical order—including reptiles, fish, and even invertebrates such as insects, spiders, worms, and sponges. Birds are discussed in a separate article.<\/p>\n<p>Preview<\/p>\n<p>• Adder<\/p>\n<p>• Ant<\/p>\n<p>• Antelope<\/p>\n<p>• Ape<\/p>\n<p>• Asp<\/p>\n<p>• Ass<\/p>\n<p>• Badger<\/p>\n<p>• Bat<\/p>\n<p>• Bear<\/p>\n<p>• Bee<\/p>\n<p>• Behemoth<\/p>\n<p>• Camel<\/p>\n<p>• Caterpillar<\/p>\n<p>• Cattle<\/p>\n<p>• Chameleon<\/p>\n<p>• Coral<\/p>\n<p>• Cricket<\/p>\n<p>• Crocodile<\/p>\n<p>• Deer<\/p>\n<p>• Dog<\/p>\n<p>• Donkey<\/p>\n<p>• Dragon<\/p>\n<p>• Fish<\/p>\n<p>• Flea<\/p>\n<p>• Fly<\/p>\n<p>• Fox<\/p>\n<p>• Frog<\/p>\n<p>• Gazelle<\/p>\n<p>• Gecko<\/p>\n<p>• Gnat<\/p>\n<p>• Goat<\/p>\n<p>• Grasshopper<\/p>\n<p>• Hare<\/p>\n<p>• Hippopotamus<\/p>\n<p>• Horse<\/p>\n<p>• Hyena<\/p>\n<p>• Jackal<\/p>\n<p>• Leech<\/p>\n<p>• Leopard<\/p>\n<p>• Leviathan<\/p>\n<p>• Lion<\/p>\n<p>• Lizard<\/p>\n<p>• Locust<\/p>\n<p>• Mole<\/p>\n<p>• Moth<\/p>\n<p>• Mouse<\/p>\n<p>• Mule<\/p>\n<p>• Pig<\/p>\n<p>• Porcupine<\/p>\n<p>• Scorpion<\/p>\n<p>• Sheep<\/p>\n<p>• Snail<\/p>\n<p>• Snake<\/p>\n<p>• Spider<\/p>\n<p>• Sponge<\/p>\n<p>• Unicorn<\/p>\n<p>• Wasp<\/p>\n<p>• Whale<\/p>\n<p>• Wild Ox<\/p>\n<p>• Wolf<\/p>\n<p>• Worm<\/p>\n\n<p class=\"h2\" id=\"Adder\">Adder<\/p>\n<p>One of the 20 poisonous snakes found in Israel and surrounding countries, also referred to as cockatrice and viper. True vipers (genus <em>Cerastes, Echis colorata,<\/em> and <em>Vipera palestina<\/em>) also exist there, poisonous snakes with curved fangs that spring into position when the snake strikes. The horned viper <em>(Cerastes hasselquistii)<\/em> may attack horses. It is 12 to 18 inches (30 to 46 centimeters) long and often lies in ambush in the sand with only its eyes and the hornlike protrusions on its head visible.<\/p>\n<p>Both Jesus and John the Baptist referred to the viper several times (Mt 3:7; 12:34; 23:33). The reference in Acts 28:3 is probably to a small viper <em>(Vipera aspis)<\/em> that strikes rapidly and is very pugnacious. It is found in southern Europe and hisses each time it inhales and exhales. The poison of vipers attacks the respiratory system and disintegrates red blood cells.<\/p>\n<p><em>See also<\/em> Snake (below).<\/p>\n<p class=\"h2\" id=\"Ant\">Ant<\/p>\n<p>Mentioned only twice in the Bible, both times in the book of Proverbs. For many years Solomon was charged with a biological error when he referred to the ant as providing her meat in the summer and gathering her food in the harvest (Prv 6:8). Critics of the Bible were quick to point out that, so far as was then known, ants do not store up food. They assumed that Solomon had probably kicked open an ant hill and mistaken the pupal cases (pods in which immature ants grow to maturity) for grain or had observed ants carrying bits of grain, leaves, and other matter to their nests.<\/p>\n<p>At least three species of grain-storing ants are now known—two occur in Israel and the other in Mediterranean countries. The particular species referred to by Solomon (Prv 6:6-8; 30:24-25) is probably the harvester ant <em>(Messor semirufus).<\/em> Its granaries are flat chambers connected by galleries irregularly scattered over an area about six feet (1.8 meters) in diameter and about a foot (.3 meter) deep in the ground. Seeds are collected from the ground or picked from plants. The head, or radicle, which is the softest part of the kernel, is bitten off to prevent germination, and the chaff and empty capsules are discarded on kitchen middens (refuse piles) outside the nest. Individual granaries may be 5 inches (12.7 centimeters) in diameter and a half inch (1.2 centimeters) high. Some nests are known to be 40 feet (12 meters) in diameter and 6 to 7 feet (approx. 2 meters) deep with several entrances.<\/p>\n<p class=\"h2\" id=\"Antelope\">Antelope<\/p>\n<p>Several antelope-like creatures are referred to in the Scriptures. One seems to be the white oryx <em>(Oryx leucoryx),<\/em> referred to in Deuteronomy 14:5 (<span>kjv<\/span> “wild ox”; <span>rsv<\/span> “antelope”) and Isaiah 51:20 (<span>kjv<\/span> “wild bull”; <span>RSV <\/span>“antelope”). The oryx was probably the antelope, commonly used for food because its long horns made it relatively easy to catch.<\/p>\n<p>Another antelope mentioned in the Bible is the addax <em>(Addax nasomaculatus),<\/em> probably the “pygarg” of Deuteronomy 14:5 (<span>kjv<\/span>). It is a native of North Africa with grayish white hinder parts, a white patch on the forehead, and twisted and ringed horns. The word “pygarg” comes from a Greek word meaning “white rump.” The addax is about the size of a donkey. Its body is closely covered with short hair. It has a short mane on the underside of its neck that makes the head look somewhat like that of a goat. The hooves are broad and flat, and the tail resembles that of a donkey. It is common in Africa and in Arabia, where Arabs hunt it with falcons and dogs.<\/p>\n<p>Antelopes are very graceful and run with their heads held high. Both sexes have long, permanent, hollow horns. With the oryx the horns go straight back; addax horns are twisted and ringed. Antelope are alert, wary, and keen sighted. They are usually found in herds of from two to a dozen. If injured or brought to bay, an antelope attacks with its head lowered so that the sharp horns point forward. Antelopes feed on grasses and shrubs, drinking from streams and water holes. When water is scarce, they eat melons and succulent bulbs. Both addax and oryx were ceremonially clean in Jewish law.<\/p>\n<p class=\"h2\" id=\"Ape\">Ape<\/p>\n<p>Primate not native to Palestine. The two references to apes in the OT (1 Kgs 10:22; 2 Chr 9:21) refer to their importation by King Solomon with other treasures on board the ships of his mercantile fleet. There is some question concerning the origin of those primates. Some believe that the mention of “ivory” in the same verses suggests they came from East Africa and that they were indeed apes, that is, tailless primates. Others, believing they came from India or Ceylon, suggest that they were actually monkeys. There the baboon (genus Papeio), a large monkey, was considered sacred to the god Thoth. Males of that genus were kept in temples, and the more docile females were often kept as house pets. Such baboons frequently had some of their teeth removed or ground down to lessen the danger of their biting. A number of mummified baboons have been found in Egypt, indicating the high regard in which they were held.<\/p>\n<p class=\"h2\" id=\"Asp\">Asp<\/p>\n<p>Poisonous snake. Most biblical references to the asp (Dt 32:33) seem to be to the Egyptian cobra <em>(Naja haje),<\/em> which conceals itself in holes, walls, and rocks and has the ability to expand its neck by raising its anterior ribs so as to enlarge the front of its breast into the shape of a flat disc. Its potent poison can cause death in 30 minutes. It attains a length of about 80 inches (2 meters). The fangs are permanently erect, not movable as in the vipers (the common poisonous snakes of North America; only the coral snake in America has permanently erect fangs). Cobra poison attacks the nervous system, causing muscular paralysis. The Egyptians looked upon it as a sacred creature; they regarded it as a protector since it fed on the rodents that ate their crops. The “fiery serpents” (Nm 21:6; Dt 8:15, both <span>rsv<\/span>) may have been cobras; “fiery” probably refers to the burning fever caused by their venom. Isaiah 14:29 and 30:6 (“flying serpent”) may refer to the hood of the cobra.<\/p>\n<p><em>See also<\/em> Snake (below).<\/p>\n<p class=\"h2\" id=\"Ass\">Ass<\/p>\n<p><em>See<\/em> Donkey (below).<\/p>\n<p class=\"h2\" id=\"Badger\">Badger<\/p>\n<p>Small hoofed mammal. What the <span>kjv<\/span> calls a “coney,” modern translations name “rock badger” (Lv 11:5; Dt 14:7; Ps 104:18; Prv 30:26). The rock badger spoken of in the Bible is probably the Syrian rock hyrax <em>(Hyrax syriaca),<\/em> the only species of hyrax found outside Africa. This small ungulate (having hooflike toenails) lives among rocks from the Dead Sea valley to Mt Hermon. It is strictly a herbivorous (plant-eating) animal about the size of a rabbit. It resembles a guinea pig more than a rabbit, having quite inconspicuous ears and a very small tail. It has broad nails with four toes on its forelegs and three on its hind legs, the toes being connected with skin almost like a web. Pads acting as sucking discs under its feet enable it to keep its footing on slippery rocks. With its yellow and brown fur, it is sometimes called the bear rat because of its resemblance to a tailless rat. It is also equipped with black whiskers that may be seven inches (17.8 centimeters) long.<\/p>\n<p>These rock badgers, or hyraxes, live together in colonies of from 6 to 50 animals, often sunning themselves on rocks. They are difficult to catch. Guards are posted, and if approaching danger is sighted, the whole group will scurry for cover, warned by the sharp whistles of the guards. Thus they are commended for taking refuge in the rocks (Ps 104:18) and are called wise for making “their houses in the rocks” (Prv 30:24, 26, <span>kjv<\/span>). The badger is not a ruminant (does not chew its cud), but the motion of its jaws may suggest that it chews its cud. That is probably why it was included with other cud-chewing animals in the Jewish food laws (Lv 11:5; Dt 14:7). It was forbidden to the Jews as food because it did not have cloven hooves. Some Arabs eat and even prize its meat.<\/p>\n<p class=\"h2\" id=\"Bat\">Bat<\/p>\n<p>Flying mammals according to modern classification. They have hair and provide milk for their young. The Bible classifies them with other aerial creatures. Bats take shelter in caves, crevices, tree cavities, buildings, and also in exposed places on trees. In colder areas they hibernate or migrate. The normal resting position for a bat is hanging head downward. Bats “swim” through the air rather than fly because they move with their legs as well as with their wings.<\/p>\n<p>The bat’s thumb is free and terminates in a single hook claw used for climbing and hanging. The hind feet have five toes, all pointing the same way. The large chest accommodates the powerful muscles needed for flying. Because they orient themselves by echo location, the sense of hearing is very well developed.<\/p>\n<p>Most bats are insect eaters, seizing insects in flight. Many insectivorous bats also eat some fruit. Other bats feed exclusively, usually in groups, on fruit and green vegetation. Fruit-eating bats generally live in the tropics where fruit is constantly ripening, although some have been found in the Holy Land. These bats tend to be larger than the insectivores, having a wingspread of up to five feet (1.5 meters).<\/p>\n<p>A third group includes flower-eating bats that feed on pollen and nectar. These small bats with long pointed heads and long tongues are found only in tropical and semitropical regions. Three species of vampire bats, which do not occur in the Holy Land, eat blood by making a small incision and lapping it up. Carnivorous (meat-eating) bats prey on birds, lizards, and frogs. Fish-eating bats catch fish at or near the water surface.<\/p>\n<p>Eight varieties of bats are known in the Holy Land. One of them, the little brown bat (genus <em>Myotis<\/em>), is worldwide in its distribution. It is insectivorous and probably has the widest distribution of any nonhuman terrestrial mammal. Brown bats are mostly cave dwellers. The females form maternity colonies that may number in the tens of thousands.<\/p>\n<p>Two species of mouse-tailed bats (genus <em>Rhinopoma<\/em>) are found in the Holy Land. Their tails are nearly as long as the head and body combined. They are colonial, roosting in caves, rock clefts, wells, pyramids, palaces, and houses. Like the brown bat, they are insectivorous. The slit-faced or hollow-faced bats (genus <em>Nycteris<\/em>) are also found in the Holy Land. They are insectivorous and roost in groups from 6 to 20.<\/p>\n<p>The bats found in the Holy Land vary in size from that of a mouse to the size of a rat; the largest species measures more than 20 inches (51 centimeters) across the wings. The bat was unclean to the Jews (Lv 11:19; Dt 14:18).<\/p>\n<p class=\"h2\" id=\"Bear\">Bear<\/p>\n<p>Large, heavy, big-headed mammal with short, powerful limbs, a short tail, and small eyes and ears. Bears have a “plantigrade” walk: they walk on both the sole and heel as humans do. The Palestinian bear is a Syrian version of the brown bear <em>(Ursus arctos syriacus).<\/em> It can grow to a height of 6 feet (1.8 meters) and may weigh as much as 500 pounds (227 kilograms).<\/p>\n<p>Bears have an excellent sense of smell but less developed senses of sight and hearing. They are omnivorous (eating any kind of food); they subsist largely on vegetation, fruits, insects, and fish.<\/p>\n<p>Bears are usually peaceful and inoffensive, but if they think they must defend themselves (Lam 3:10) or their young (2 Sm 17:8; Prv 17:12; Hos 13:8), they may be formidable and dangerous adversaries. David boasted of his role as a bear killer (1 Sm 17:34-37). Since a blow from a bear’s paw can be fatal, David’s courage and strength as a young shepherd in running after a bear and wrenching one of his father’s sheep from its jaws were noteworthy.<\/p>\n<p>Some biblical passages seem to imply that bears attacked for no apparent reason (e.g., Prv 28:15; Am 5:19). At other times they were God’s instruments of punishment, as in the story of Elisha and the two she-bears (2 Kgs 2:24). The bear and the lion, often mentioned together in the Bible (1 Sm 17:37), were the two largest and strongest beasts of prey in the Holy Land. Thus they symbolized both strength and terror (Am 5:19).<\/p>\n<p>In biblical times bears seem to have roamed all over Palestine. Today they are found only in the Lebanon and Anti-Lebanon Mountains, and even there they are rare.<\/p>\n<p class=\"h2\" id=\"Bee\">Bee<\/p>\n<p>One of two domesticated insects <em>(Apis mellifica),<\/em> the other being the silkworm. Bees gather nectar from flowers, transferring pollen from one flower to another in the process. It is believed that they convey the location of sources of nectar to other bees through a bee “dance,” which may indicate both distance and direction. Bees are sensitive to four colors: blue-green, yellow-green, blue-violet, and ultra-violet (invisible to humans).<\/p>\n<p>The wild bees of the Holy Land are especially noted for their ferocity in attack. Only the female “worker” bees sting people and animals, the virulence of their venom increasing in warm weather. A number of biblical passages allude to the irritable, vindictive nature of bees and to the painful stings they inflict (Dt 1:44; Ps 118:12; Is 7:18).<\/p>\n<p>One reference calls attention to the fact that in semidesert regions a dead animal’s carcass, stripped to the bone by jackals or vultures and dried in the sun, can provide wild bees an excellent place to start a new colony (Jgs 14:5-9).<\/p>\n<p>The Egyptians considered the bee sacred. In ancient Greece candles were made from beeswax. In the Holy Land, beekeeping was probably not practiced until the Hellenistic period (second century <span>BC<\/span>), although Ezekiel 27:17 suggests that it may have been practiced earlier. If domestic honey was not available to the Hebrews, wild honey certainly was, and travelers would be on the lookout for caches of honey in rocky clefts and other likely places. The Philistines and the Hittites practiced beekeeping in their cities.<\/p>\n<p>The Bible contains many references to bees and bee products. A bee swarm was a valuable asset, though the price of honey itself was low. Honey was sometimes eaten with the honeycomb (Sg 5:1). Honey also had uses other than food, e.g., in embalming.<\/p>\n<p>The land of Israel was described as a land flowing with milk and honey. Honey was a major source of sweetening in the ancient Near East—hence, its importance (cf. Jgs 14:8-9). Actually the Hebrew word for “honey” may include not only bee honey but also the sweet syrup extracted from such fruits as figs, dates, and grapes. Thus “a land flowing with milk and honey” (Ex 3:8, <span>rsv<\/span>) does not necessarily stand for a land of bees but for a land rich in sweetness.<\/p>\n<p><em>See also<\/em> Food and Food Preparation; Honey.<\/p>\n<p class=\"h2\" id=\"Behemoth\">Behemoth<\/p>\n<p><em>See<\/em> Hippopotamus (below).<\/p>\n<p class=\"h2\" id=\"Camel\">Camel<\/p>\n<p>Large beast of burden. Unintelligent, ill-natured, and quarrelsome, the camel <em>(Camelus dromedarius)<\/em> is nevertheless a blessing to people living in the desert and on its borders because it is especially adapted to that habitat. It has been called the ship of the desert. Having thick elastic pads of fibrous tissue on its feet, it can walk on hot desert sands. It can go without water for long periods and can subsist on vegetation growing on the saline soils. The camel’s nostrils are pinched together and can be closed at will to prevent penetration of sand during violent sandstorms.<\/p>\n<p>Camels are used for transporting both goods and people. A person riding a camel can cover from 60 to 75 miles (96.5 to 121 kilometers) in a day. A camel can carry a load weighing 600 pounds (272 kilograms) or more. Camels were used heavily in the spice trade (Gn 37:25) and traveled regularly in camel trains between Arabia, Egypt, and Assyria. They were also ridden in time of war (Jgs 6:5). A camel can even be hitched to a plow in areas where the land is cultivated.<\/p>\n<p>The hair shed by camels during the early spring is preserved and used in weaving cloth and making tents. As much as 10 pounds (4.5 kilograms) of hair can be obtained from one camel. A rough cloak of camel’s hair, as worn by John the Baptist (Mt 3:4), is still worn by Bedouins today. A camel’s hair garment was also the sign of the prophetic office (Zec 13:4).<\/p>\n<p>Two varieties of camel occur within the one-humped species, the slow burden-bearing camel referred to in Genesis 37:25 and the fast dromedary of 1 Samuel 30:17. The dromedary can stand seven feet (2.1 meters) tall and measure as much as nine feet (2.7 meters) from the muzzle to the tip of the tail. With its three-chambered stomach, which can hold from 15 to 30 quarts (14.2 to 28.4 liters) of liquid, it can go for as long as 5 days during the summer or 25 days in winter without drinking. The camel’s hump is a reserve store of fat, making it possible for the animal to subsist on very little food during a desert journey.<\/p>\n<p>Another species of camel, the Bactrian camel <em>(Camelus bactrianus),<\/em> is also resident in the Holy Land. It has two humps. It is heavier, bigger, and has longer hair than the one-humped camel and is slower than the swift dromedary. Isaiah 21:7 may refer to the Bactrian camel; both kinds of camel are referred to in Esther 8:10 (<span>kjv<\/span>). Camels ranked in importance with sheep, cattle, and asses in OT times. A third of the 66 biblical references to the camel lists it with other animals.<\/p>\n<p>Camels are ruminants (cud-chewing mammals) but do not have cloven hooves. Thus, they were included in the list of unclean beasts, forbidden by the Israelites as food (Lv 11:4; Dt 14:7). They are eaten by Arabs, however, who also drink their milk (cf. Gn 32:15).<\/p>\n<p>Abraham had camels in Egypt (Gn 12:16). At first Job had 3,000 camels (Jb 1:3) and after his recovery, 6,000 (Jb 42:12). Although wide use of camels does not seem to have begun until shortly before 1000 <span>BC<\/span> (Jgs 6:5), Sumerian texts from the Old Babylonian period list camels and indicate that they had been domesticated. Camel bones and figurines have been found at various eastern archaeological sites dating from well before 1200 <span>BC<\/span>.<\/p>\n<p><em>See also<\/em> Travel.<\/p>\n<p class=\"h2\" id=\"Caterpillar\">Caterpillar<\/p>\n<p>Larval stage of insects characterized by complete metamorphosis. Such insects pass through four stages: egg, larva or caterpillar, pupa, and adult. Bees, flies, moths, and butterflies all pass through a larval or caterpillar stage.<\/p>\n<p>The word “caterpillar” occurs three times in the <span>nlt<\/span> (1 Kgs 8:37; 2 Chr 6:28; Ps 78:46). In the book of Joel that same Hebrew word is translated “locust” (1:4; 2:25, <span>nlt<\/span>). The locust and grasshopper to which the Hebrew word refers have an incomplete type of metamorphosis with only three stages: egg, nymph, and adult. The nymph is a miniature adult in which the wings are not fully developed, though their outline may be present. There are several nymph stages known as instars. The reference is to one of the last instars, in which the wing structures are still folded together and enclosed in a sac but are nevertheless clearly recognizable. That form of the insect is about an inch (2.5 centimeters) long.<\/p>\n<p><em>See also<\/em> Locust (below).<\/p>\n<p class=\"h2\" id=\"Cattle\">Cattle<\/p>\n<p>Domestic animals of the bovine species <em>(Bos primigenius).<\/em> The OT often emphasized the beauty of cattle. Egypt was rich in cattle, especially in the Nile River delta area (Goshen), where the Hebrews settled under Joseph.<\/p>\n<p>Some scholars believe that milk rather than meat was the foremost consideration in the domestication of cattle and that in early civilizations meat supplies came chiefly from wild game. Cattle also supplied strong hides that supplanted wood in the manufacture of shields. Their dung was a source of fuel when wood was scarce (Ez 4:15). They were used as beasts of burden and for plowing. Development of wheeled transportation was associated more closely with cattle than with any other animal.<\/p>\n<p>The biblical term “cattle” often refers to all domesticated animals or livestock (Gn 1:24; 2:20; 7:23; 47:6, 16-17; Ex 9:3-7; Nm 3:41, 45). Occasionally, the term was used to refer to all large domestic animals (Nm 31:9; 32:26), although sometimes the word as used in the <span>kjv<\/span> refers only to sheep and goats (Gn 30:32, 39, 43; 31:8, 10; Is 7:25; 43:23).<\/p>\n<p>Probably several kinds of cattle were domesticated in the Holy Land. Small, short-legged, black or brown shorthorn cattle were found in the southern part of Judah; that type submitted easily to the yoke and was prominent in agricultural operations. Along the coast a larger variety was found, and the wild districts east of the Jordan River were populated with a breed of huge black cattle.<\/p>\n<p>Cattle breeding was widely practiced by the patriarchs (cf. Gn 32:15; Jb 21:10). Strict laws in Mesopotamia, as well as in Israel, penalized the owner of a bull that gored a man or other cattle (Ex 21:28-36). Bulls were sometimes employed figuratively as pictures of strength or violence (Dt 33:17; Pss 22:12; 68:30; Is 10:13). For breeding purposes one bull is normally adequate for about 30 cows, but many more were kept since bulls were widely used in Israel for sacrifices. They might be used as a general sacrifice (Lv 22:23; Nm 23:1) or for special sacrifices (Jgs 6:25; 1 Sm 1:24). Particular sacrifices were offered at the consecration of priests (Ex 29:1), consecration of an altar (Nm 7), purification of the Levites (Nm 8), sin offerings (Lv 16), day of the new moon (Nm 28:11-14), Passover (Nm 28:19), Feast of Weeks (Nm 28:27), Feast of Trumpets (Nm 29:1-2), Day of Atonement (Nm 29:7-9), and the Feast of Tabernacles (Nm 29:12-38). The Feast of Tabernacles required the largest number of bulls for burnt offerings of all the annual feasts, with a total of 71 being slaughtered during the course of eight days.<\/p>\n<p>Calves were sometimes referred to as “sons of the herd” in the original Hebrew (Gn 18:8; 1 Sm 6:7; 14:32). The calf, a symbol of peacefulness (Is 11:6), was also used figuratively to refer to the weak (Ps 68:30). A calf’s head decorated the back of Solomon’s throne (1 Kgs 10:19). Calves were sometimes fattened in stalls to keep them from running off weight in the field (Am 6:4; Mal 4:2; Lk 15:23) or were kept around the house; the witch of Endor kept a calf in her house that she killed and served to Saul and his men (1 Sm 28:24-25). Calves supplied veal (Gn 18:7), considered a delicacy by the wealthy; Amos referred to stall-fattened calves in a denunciation of luxurious and careless living (Am 6:4). Calves also supplied meat for all Saul’s armies at the great slaughter of the Philistines (1 Sm 14:32). The “fatted calf” served roasted or boiled was gourmet fare, suitable for the finest banquet (Gn 18:7; Mt 22:4; Lk 15:23).<\/p>\n<p>Cattle were subject to the law of firstlings (Ex 13:12). They were a mark of wealth (Gn 13:2) and were considered proper booty of war (Jos 8:2). Aaron, the first high priest, made a golden calf as a rival to the ark of the covenant (Ex 32; Dt 9:16, 21). Even though he represented the calf as an image of the invisible God, it was especially offensive because the calf was a fertility symbol related to Egyptian and Canaanite practices. Two calves were later made by Jeroboam I of Israel (930–909 <span>BC<\/span>) for his shrines at Bethel and Dan (1 Kgs 12:28-33). Hosea’s prophetic denunciations of calf worship were directed at those shrines (Hos 8:5-6; 13:2).<\/p>\n<p>An ox is an adult castrated bull. A steer is a young ox. Oxen were used to do work (Nm 7:3; Dt 22:10; 25:4), though for moving heavy objects, cows were typically favored over bulls because of their more docile nature. Oxen were also used as pack animals (1 Chr 12:40, although they did not have the endurance of the ass, camel, or mule. They usually fed on grass (Nm 22:4; Ps 106:20), but they also ate straw (Is 11:7) and salted fodder (Is 30:24) and could be kept in a stable (Lk 13:15). Oxen could not be offered as sacrifices because they had been castrated (Lv 22:24). They could be used for food but were rarely eaten. Possession of an ox and an ass was regarded as the bare minimum for existence in the ancient Palestinian agriculture economy (Jb 24:3; cf. Ex 20:17).<\/p>\n<p><em>See also<\/em> Agriculture; Food and Food Preparation; Offerings and Sacrifices.<\/p>\n<p class=\"h2\" id=\"Chameleon\">Chameleon<\/p>\n<p>Lizard characterized by its ability to change color according to its surroundings <em>(Chameleon vulgaris).<\/em> To the Israelites the chameleon was ritually unclean (Lv 11:30). The Hebrew word for chameleon is derived from a word meaning “to pant.” A lizard’s lungs are very large, and in ancient times lizards were believed to live on air. A chameleon’s eyes move independently of each other; so at times one eye may be turned upward and the other downward. Chameleons live in trees and bushes, clinging to branches with their long tails.<\/p>\n<p><em>See also<\/em> Lizard (below).<\/p>\n<p class=\"h2\" id=\"Coral\">Coral<\/p>\n<p>Calcareous (lime-containing) skeletons of relatively simple marine organisms <em>(Corallium rubrum).<\/em> Red coral from the Mediterranean and Red Seas is widely used for jewelry and for medicinal purposes. While the animal is alive, the coral is green in color and shrublike in appearance, looking rather like an underwater plant since the coral animals are immobil. When the coral is removed from the water, it becomes hard and red in color.<\/p>\n<p>In ancient times coral was sometimes used as money, along with precious stones, pearls, and gold. Some believe the biblical reference in Lamentations 4:7 (<span>rsv<\/span>) is to pearls rather than to coral, but it is probable that the references in Job 28:18 and Ezekiel 27:16 are to the red coral (see <span>nlt<\/span>).<\/p>\n<p class=\"h2\" id=\"Cricket\">Cricket<\/p>\n<p>Insect of the order Orthptera related to grasshoppers and locusts. According to Leviticus 11:22, the cricket was edible. The reference may be to one of the growth stages of the locust.<\/p>\n<p>The <span>kjv<\/span> translates the Hebrew word as “beetle.” Beetles are insects with chewing mouth parts and two pairs of wings, the fore pair being hard and sheathlike and the hind pair being membranous and folded under the fore pair. Some beetles are carnivorous, others are chiefly herbivorous. Some are aquatic, some produce a secretion that blisters the skin, some damage fabrics, some damage crops, and some feed on other insects that are harmful to humans. In ancient Egypt the beetle, or sacred scarab, was a symbol of the sun god Ra. Scarab seals and amulets were extremely popular in Egypt.<\/p>\n<p class=\"h2\" id=\"Crocodile\">Crocodile<\/p>\n<p>Largest of all existing reptiles <em>(Crocodilus vulgaris),<\/em> attaining a length of well over 20 feet (6 meters). Crocodiles are characterized by large lizardlike bodies supported by short legs. The head terminates in a flattened snout armed with strong conical teeth, each of which is implanted in a distinct socket. New teeth growing from beneath continually replace those in use. The toes are webbed. The back and tail are protected by quadrangular horny shields of varying sizes arranged in regular rows and in contact with one another at the edges. The eyes are covered with movable lids that can be closed when the animal enters the water.<\/p>\n<p>The crocodile spends most of its time in the water where it feeds mainly on fish but also on aquatic birds and even small animals that come down to the water’s edge to drink. It is surprisingly fast and agile on dry land, even though its legs are so short that its belly and tail drag across the earth leaving a distinct path.<\/p>\n<p>Until the beginning of the 20th century, the crocodile was found in the marshes and small coastal rivers of western Palestine. A first-century Roman writer, Pliny, referred to a place in the Holy Land called Crocodeilopolis (“crocodile city”) to the south of Mt Carmel, and visitors to the Holy Land as late as the 19th century reported seeing crocodiles in that general region.<\/p>\n<p>The description of “Leviathan” in Job 41 seems to be based on the crocodile (thus the translation of the <span>nlt<\/span>). The “dragon” of Ezekiel 29:3, used figuratively of the Egyptian pharaoh, may be a reference to the crocodile.<\/p>\n<p class=\"h2\" id=\"Deer\">Deer<\/p>\n<p>Large ruminant (cud-chewing) animals. Only the males have antlers (branching horns). Deer antlers grow annually and are solid, in contrast to those of the antelope and the gazelle. Fully developed antlers are devoid of any covering of skin or horn and, for all practical purposes, may be regarded as a mass of dead bone carried for a certain time by the living animal.<\/p>\n<p>The end of the deer’s muzzle is naked in all species. The stomach is divided into a series of compartments, some of which are used to store partly chewed food. The food is later regurgitated, rechewed, and finally swallowed into a section of the stomach where true digestion takes place.<\/p>\n<p>Three species of deer were known in Palestine: the red deer <em>(Cervus elaphus),<\/em> the Persian fallow deer <em>(Dama mesopotamica),<\/em> and the roe deer <em>(Capreolus capreolus).<\/em> All are now extinct there. The last deer were hunted in the Holy Land in 1914. The red deer referred to in the Bible as “hart” (male), “stag” (male), or “hind” (female) stood about four feet (1.2 meters) high at the shoulder. It was gregarious (living in herds or flocks), each group remaining in a definite territory. Red deer grazed and browsed during the morning and late afternoon (Lam 1:6). The sexes remained in separate herds. The red deer was known for its leaping (Is 35:6) and sure-footedness in the mountains (Ps 18:33; Sg 2:8-9, 17; 8:14; Hb 3:19).<\/p>\n<p>The antlers of the Persian fallow deer (1 Kgs 4:23) were large, flattened, and palmated (shaped like an open palm with fingers extended), and its coat was a yellowbrown. It traveled in small groups, feeding mainly on grass in the morning and evening.<\/p>\n<p>The roe deer (Dt 14:5; 1 Kgs 4:23) was a small, graceful animal, dark reddish brown in summer and yellowish gray in winter. Its antlers were about a foot (30.5 centimeters) long and had three points. The roe deer preferred sparsely wooded valleys and the lower slopes of mountains, grazing in open grasslands. It usually associated in family groups made up of the doe and her offspring. They were shy, yet very curious. The roe deer barked like a dog when disturbed, and they were excellent swimmers.<\/p>\n<p>There is some question as to whether the roe deer is actually referred to in such passages as 1 Kings 4:23; references may be to the fallow deer, although that animal does not seem to have lived in the southern part of Palestine around the Sinai Desert because of its need for ample amounts of food and water. Fallow deer were found in northern Palestine.<\/p>\n<p>The hart (the male red deer) was listed among the clean beasts that Jewish law permitted as food (Dt 12:15, 22; 14:5), but deer were not listed among the animals appropriate for sacrifice. The hind (female red deer) normally gave birth to one calf at a time, though twins were born with some degree of regularity (Jb 39:1; Ps 29:9, <span>kjv<\/span>; Jer 14:5). The gestation period was about 40 weeks. When it was about to give birth, the hind looked for a secure hiding place, preferably in the dense undergrowth of the forest where it could find natural protection for the tiny calf. During the first few days after birth, the mother never went far from her young. The fawn was able to stand on its own legs a few hours after birth. The solicitous care by the hind for her calf during the first days of its life is hinted at in a touching way in Jeremiah 14:4-5, where only a severe drought is said to drive the hind from her calf. Job 39:1-4 describes the calving of the hinds. The hind illustrated grace and charm (Gn 49:21; Prv 5:19), and its dark, gentle eyes and graceful limbs were used to describe the beauty of a woman (Prv 5:18-19).<\/p>\n<p class=\"h2\" id=\"Dog\">Dog<\/p>\n<p>Probably the earliest domesticated animal <em>(Canis familiaris),<\/em> used very early in hunting. The modern dog is believed to have come from the Indian wolf <em>(Canis lupus pallipes).<\/em> The dogs of biblical times probably looked like a modern German shepherd, with short pointed ears, a pointed nose, and a long tail.<\/p>\n<p>The dog was generally looked down upon in biblical times (Prv 26:11; 2 Pt 2:22). The biblical writers did not share modern sentiments about dogs being man’s best friends. The dog was pictured as a scavenger, haunting streets and dumps (Ex 22:31; 1 Kgs 22:38; Mt 15:26; Lk 16:21). Human corpses could become the spoil of dogs (2 Kgs 9:35-36). In general, dogs served the same function as vultures and other birds of prey. Most of the 41 references in the Scriptures to dogs show strong disfavor. Dogs were considered cowardly, filthy creatures.<\/p>\n<p>Dogs used in hunting occur in paintings in Egyptian tombs, and there is a reference to dogs herding sheep in Job 30:1. One good quality of dogs highly esteemed by the Israelites was watchfulness (Is 56:10). In general, however, in biblical times “dog” was a term of contempt (1 Sm 17:43; 2 Sm 16:9) and was used of overly submissive persons (2 Sm 9:8; 2 Kgs 8:13) and of evil persons (Is 56:10-11; Mt 7:6; Phil 3:2; Rv 22:15).<\/p>\n<p>Dogs, like pigs, were voracious and omnivorous (eating any kind of food). In response to a Gentile woman’s request that he heal her daughter, Jesus used the metaphor of throwing household food scraps to dogs (Mt 15:22-28; Mk 7:25-30). At the time of Jesus, the word “dog” was a standard Jewish term of contempt for Gentiles who, like dogs, were considered unclean, although the diminutive form of the word, used by Jesus, softened this considerably. Seeing her faith, Jesus granted the woman’s request, giving a non-Jew some of “the children’s bread.”<\/p>\n<p class=\"h2\" id=\"Donkey\">Donkey<\/p>\n<p>Beast of burden. The donkey of the Holy Land <em>(Equus asinus)<\/em> was quite different from the European donkey of today, which is usually a small, stubborn animal. In biblical times the donkey was a beautiful, stately, friendly animal. Its color was usually reddish brown. Three wild races have been described, all from Africa. The race from northwest Africa is extinct; the one from northeast Africa, if not extinct, is close to extinction; the Somalian race, which survives, did not play an important part in domestication. The northeast African race, the Nubian donkey, was evidently domesticated in the Nile River region in early historic times. The donkey was used as a mount from the time of domestication on. It is first mentioned in the Bible among the animals that Abraham acquired in Egypt (Gn 12:16). The donkey was primarily a beast of burden, driven but not bridled. From the time of the Middle Kingdom on (c. 2040 <span>BC<\/span>), it was used for riding in Egypt, but only the Jews and Nubians rode donkeys regularly. The donkey was also used for threshing grain and for pulling the plow. In Arab countries today peasants plow with a donkey and a cow or camel hitched together. In Israel the law forbade plowing with a donkey and an ox hitched together (Dt 22:10). Until the time of Solomon (960 <span>BC<\/span>), horses were not used in Palestine. From that time on, the horse was ridden by warriors; the donkey was used by those who were traveling peaceably.<\/p>\n<p>The donkey was held in high regard by the Jews and was considered an economic asset. An individual had to have a donkey for minimum existence (Jb 24:3), and wealth was frequently counted by the number of donkeys one possessed (Gn 12:16; 24:35). The donkey was considered an acceptable gift (Gn 32:13-15). It was allowed to rest on the Sabbath (Dt 5:14). Women in biblical times often used the donkey as a riding animal (Jos 15:18; 1 Sm 25:23; 2 Kgs 4:24); often a special driver would help a woman guide the animal, running along at its side. If a married couple possessed only one donkey, the husband usually walked alongside while the wife rode (Ex 4:20).<\/p>\n<p>The people of Israel returning from Babylon had ten times as many donkeys as horses and camels (Ezr 2:66-67; Neh 7:68-69). Job’s wealth was indicated by the fact that he had 500 she-donkeys before catastrophe hit him (Jb 1:3); after his recovery he had 1,000 donkeys (Jb 42:12). Joseph’s brothers used donkeys to transport the grain they purchased in Egypt (Gn 42:26; 43:24). Abigail transported food on donkeys to David and his troops during their conflict with Saul (1 Sm 25:18). David assigned one of the 12 managers of his royal estates to look after his donkeys exclusively (1 Chr 27:30).<\/p>\n<p>The onager, or Syrian wild donkey <em>(Equus hemionus hemihippus)<\/em>, is an intermediate between the true horse and the true donkey. Its ears are longer than those of a horse but shorter than those of a donkey. The front hooves are narrow; there are chestnuts (callouslike spots on the inside of the knees) on the front legs only, and the tail is short haired for a long distance from its root so that it appears to be tufted.<\/p>\n<p>The Sumerians (ancient Mesopotamians) were able to domesticate the onager, which was eventually replaced by the horse. It was used to draw chariots in Ur; a number of onagers were buried with their vehicles in a royal grave that dates from about 2500 <span>BC<\/span>. Later the wild onager was a favorite hunter’s prize for Babylonian and Assyrian kings.<\/p>\n<p>The onager was very common in the steppe lands near Israel, where it was described as a freedom-loving desert animal (Jb 24:5; 39:5-8; Ps 104:11; Is 32:14; Jer 2:24; Hos 8:9). Ishmael was described as “free and untamed as a wild donkey” (Gn 16:12, <span>nlt<\/span>)—that is, one who could not adjust to domestic life. Drought seems to have been responsible for the population decline of the onager in biblical times (Jer 14:6). The modern onager <em>(Equus hemionus onager)<\/em> is slightly larger than the Syrian wild donkey that is extinct.<\/p>\n<p><em>See also<\/em> Travel.<\/p>\n<p class=\"h2\" id=\"Dragon\">Dragon<\/p>\n<p>Any one of a number of monstrous land and sea creatures. In biblical usage, “dragon” does not refer to the huge, fire-breathing, winged reptile of European folklore. The translators of the <span>kjv<\/span> used the term to translate two Hebrew words that are usually rendered more precisely in modern translations. One word referred to desert animals; most scholars agree with the <span>niv<\/span> that “jackals” is its proper meaning (Ps 44:19; Is 13:22; Jer 9:11; Mal 1:3). <em>See<\/em> Jackal (below).<\/p>\n<p>The other Hebrew word translated “dragon” is harder to define. It was frequently used in reference to serpents (so translated in the <span>rsv<\/span>: Ex 7:9-12; Dt 32:33; Ps 91:13). In other <span>rsv<\/span> passages it is translated “sea monster” (Gn 1:21; Jb 7:12; Ps 148:7). The exact identity of such sea monsters is not known. Several <span>rsv<\/span> passages retain the English “dragon.” In two of them (Ps 74:13; Is 27:1), the context indicates that sea monsters are meant. In three others (Is 51:9; Ez 29:3; 32:2) “dragon” seems to refer to the crocodile, a figurative reference to the Egyptian pharaoh at the time of the exodus. Jeremiah 51:34 (translated “monster” in the <span>rsv<\/span>) may also refer to a voracious creature such as a crocodile. <em>See<\/em> Crocodile (above).<\/p>\n<p>Babylonian myths described monsters and dragons in primordial conflict with the god Marduk; they represented the principle of evil. In its figurative usages in Scripture, “dragon” has a similar significance, especially in the prophetic books. In the book of Revelation it is a symbol of Satan, the archenemy of God and his people (Rv 12:3-17; 13:2, 4, 11; 16:13; 20:2).<\/p>\n<p class=\"h2\" id=\"Fish\">Fish<\/p>\n<p>Aquatic animals frequently mentioned in the Bible without names or descriptions that enable us to identify the particular species. Since time immemorial, fish have constituted one of the staple foods of humanity, and they still serve as the chief source of protein in many parts of the world. The trade in fish was highly developed in biblical times. For example, one of the gates in Jerusalem was called the Fish Gate (Neh 3:3; Zep 1:10). The law in Leviticus 11:9-12 permitted the Jews to eat fish, but only those having both fins and scales. Scaleless fish such as catfish were forbidden, even though they had fins.<\/p>\n<p>Egyptian paintings depict various methods of fishing, and the Philistines fished in the Mediterranean Sea. Since the people of Israel were not a seafaring nation, it is safe to assume that most of their fish came from freshwater lakes and rivers, especially the Sea of Galilee. Some 36 species of fish have been identified in that lake, including varieties of perch, carp, barbel, “sardine,” and catfish.<\/p>\n<p>The method of fishing characteristic of NT times was the dragnet. After a boat had put out into the deep (Lk 5:4), a large net would be thrown out from it and then dragged toward shore by the rowers in the boat, possibly with the help of a crew in another boat. The catch was sorted out on shore (Mt 13:47-48). Fishing was usually carried out at night when the coolness of the water brought fish closer to the surface and when they could not see the approaching nets.<\/p>\n<p>The Jews also fished by hook and line (Mt 17:27), a few by spear (Jb 41:7), and some by the throw net (Ez 47:10). Habakkuk refers to hook-and-line fishing, netting, and seining (1:15).<\/p>\n<p>Very early in the history of the Christian church the fish became a symbol for Christ and the faith. It was scratched on the walls of Roman catacombs and may be seen today decorating walls, altars, pews, and vestments. The symbol came into use because the Greek word for “fish” <em>(<\/em><span class=\"greek\" lang=\"el\">ichthus<\/span><em>)<\/em> is composed of the first letter of each word in the Greek phrase “Jesus Christ, Son of God, Savior.” <em>See<\/em> Whale (below).<\/p>\n<p class=\"h2\" id=\"Flea\">Flea<\/p>\n<p>Tiny, irritating insect (1 Sm 24:14; 26:20, <span>nlt<\/span>). Many species of fleas occur in Palestine, the most common being <em>Pulex irritans.<\/em> About a thousand species are known around the world. Fleas are wingless parasites that have sharp jaws and suck out blood from the bodies of humans and animals. The body is wedge shaped, enabling the flea to burrow into folds of skin and hide there. The eggs, laid by the female in dust heaps in the corners of rooms, hatch into small, white larvae that pupate (a nonfeeding stage) in a cocoon. Soon adult fleas appear that immediately attach themselves to the body of a host. The female requires blood for the development of her eggs.<\/p>\n<p>A flea bite is painful and causes some swelling and itching. Fleas are attracted by warmth. With favorable moisture and temperature, adult fleas can live a year or longer without food, but they are voracious feeders. The most dangerous fleas are those of the rat that transmit the organism responsible for bubonic plague. There were 41 recorded epidemics of bubonic plague before the Christian era.<\/p>\n<p class=\"h2\" id=\"Fly\">Fly<\/p>\n<p>Insects of the order Diptera, which have one pair of wings. Many winged insects of other orders, however, are also called flies, such as the dragonfly or butterfly.<\/p>\n<p>As in almost all parts of the world, flies are abundant in Palestine. One of the most numerous is the common housefly <em>(Musca domestica),<\/em> found chiefly around dung heaps and garbage. The female lays her eggs, out of which emerge white maggots that feed on refuse. After a few days the maggot develops into a cocoon out of which emerges the adult housefly. In the summer the whole cycle lasts about 12 days, so that a fly can breed about 20 generations a year.<\/p>\n<p>Another fly common to Palestine is the botfly (family Oestridae). It causes much discomfort among livestock by irritating them and spreading diseases. Tabanid flies (family Tabanidae), including the horsefly (genus <em>Tabanus<\/em>) and related species, are also found in Palestine. Both the botfly and horsefly are known as gadflies because of the persistent distress they inflict. Babylonian King Nebuchadnezzar is spoken of as a gadfly in view of his invasion of Egypt (Jer 46:20).<\/p>\n<p>The fourth plague in Egypt just before the exodus featured “swarms of flies” (Ex 8:21-31, <span>nlt<\/span>; cf. Pss 78:45; 105:31). Those swarms may have been made up of any or all the flies mentioned above. The maggots mentioned in Job 25:6 and Isaiah 14:11 and the worms in Exodus 16:24 and Job 7:5 and 17:14 were probably fly larvae.<\/p>\n<p>A proverb quoted in Ecclesiastes 10:1 probably refers to the housefly, which would be attracted to an open, perfumed ointment bottle. Once inside it would drown and eventually decay, causing the ointment to spoil and stink. The fly is also referred to in Isaiah 7:18 where it symbolizes Egypt. Isaiah may have had in mind a horsefly <em>(Tabanus arenivagus)<\/em> that attacks both humans and animals.<\/p>\n<p>Philistine inhabitants of the city of Ekron worshiped a god named Baal-zebul, meaning “Lord of the high places.” The Hebrews mockingly spoke of Baal-zebub, meaning “Lord of the flies” (2 Kgs 1:2). The NT form is Beelzebub (e.g., Mt 10:25; 12:24, 27).<\/p>\n<p class=\"h2\" id=\"Fox\">Fox<\/p>\n<p>Small, doglike carnivore with a bushy tail that is about half its body length. The red fox of the Holy Land <em>(Vulpes palaetinae)<\/em> is similar to the North American red fox; it is smaller than a wolf and is normally a nocturnal solitary animal. The omnivorous fox eats almost any kind of food—fruits, plants, mice, beetles, and birds—but seldom touches carrion. It loves the sweet juice of grapes, but it also burrows underground tunnels that can destroy the vines (Sg 2:15). The fox is intelligent and known for its slyness (Lk 13:32). It has considerable endurance and can run at speeds up to 30 miles (48 kilometers) per hour. The Jews rebuilding Jerusalem’s wall were taunted by the wisecrack that even a fox jumping on their wall would knock it over (Neh 4:3).<\/p>\n<p>The Egyptian fox <em>(Vulpes niloticus)<\/em> is found in the central and southern parts of the Holy Land. It is somewhat smaller than the common red fox. Its back is rust colored and its belly light. The Syrian fox <em>(Vulpes flavescens)<\/em> that lives in the northern part of the Holy Land is shiny gold in color.<\/p>\n<p>Some OT references such as Psalm 63:10 and Lamentations 5:18 are translated “fox” in the <span>kjv<\/span> but probably refer to jackals. Jackals, not foxes, hunt in packs and tend to act as scavengers.<\/p>\n<p class=\"h2\" id=\"Frog\">Frog<\/p>\n<p>Amphibian (genus <em>Rana<\/em>), living part of its life in the water and part on land.<\/p>\n<p>Frogs and toads are covered with soft, hairless skin and lack a tail in the adult stage. The hind legs are much longer and more powerfully developed than the forelegs so that the animals are able to jump large distances. It has been suggested that the frog referred to in Scripture is an edible one, <em>Rana ridibunda,<\/em> one of the aquatic frogs found in Egypt and in the stagnant waters of the Holy Land.<\/p>\n<p>The female frog lays her eggs in the water; after about a week the eggs hatch into tadpoles. Gradually through metamorphosis the tail is lost and limbs are acquired. Frogs must maintain a moist skin since they take oxygen through the skin as well as through their lungs; thus they must always remain close to water. They feed on insects and worms.<\/p>\n<p>Frogs are found throughout the Palestinian lowlands, where their croaking is heard in the spring and on summer evenings. The Israelites seem to have associated frogs primarily with sliminess and foulness. They fell into the category of creeping or swarming creatures, which in general were ritually unclean (Lv 11:29-31). Since the frog was not specifically listed, however, rabbis did not consider it one of the animals that defiled human beings through contact.<\/p>\n<p>In Revelation 16:13 certain foul spirits are said to look like frogs. The ancient Egyptians made the frog a symbol of life and birth and an image of Heqet, the patron goddess of birth. She is depicted with a frog’s head giving life to the newborn. Thus that deity was discredited when the power of God afflicted Egypt in the second of the ten plagues on the Egyptians with the very animal that was her symbol (Ex 8:1-14; Pss 78:45; 105:30). The frog in question may have been the spotted frog of Egypt <em>(Rana punctata,<\/em> or <em>Rana ridibunda).<\/em><\/p>\n<p><em>See also<\/em> Plagues upon Egypt.<\/p>\n<p class=\"h2\" id=\"Gazelle\">Gazelle<\/p>\n<p>Small, dainty, graceful antelope with hollow recurved horns on both sexes. Two varieties exist in the Holy Land, the dorcas gazelle <em>(Gazella dorcas),<\/em> which is pale fawn in color and up to 22 inches (56 centimeters) tall, and the Arabian gazelle <em>(Gazella arabica),<\/em> which is a dark smoky color and up to 25 inches (63.5 centimeters) tall.<\/p>\n<p>Gazelles are still quite common throughout the desert and steppe areas of the Holy Land, especially in the Negev Desert. Herds usually consist of from 5 to 10 animals, but some varieties assemble in large migratory herds in the fall to relocate to lower elevations and new feeding grounds. Gazelles are herbivorous (plant eating). They are very shy and post guards to warn the herd of approaching danger.<\/p>\n<p>In biblical times the gazelle was probably the game animal most hunted by the Jews (Prv 6:5; Is 13:14). Pharaoh Tutankhamen hunted gazelles and ostriches. The gazelle is said to have graced Solomon’s table (1 Kgs 4:23). Gazelles were not easy to catch because of their great speed (2 Sm 2:18; 1 Chr 12:8; Prv 6:5); they surpass the deer in swiftness. They were trapped in various ways—encircled with nets, driven into enclosures with pitfalls, or forced into narrow valleys and shot with arrows. The Bedouin hunt gazelle with falcons and dogs; the falcon annoys the gazelle, striking it on the head and injuring it so that the dogs can overtake it.<\/p>\n<p>The gazelle is referred to in Song of Songs 2:9, 17; 4:5; 7:3; 8:14, where it is an image of feminine beauty.<\/p>\n<p class=\"h2\" id=\"Gecko\">Gecko<\/p>\n<p>Reptile of the family Gekkonidae, referred to in Leviticus 11:30. In Jewish food law it was a ritually unclean lizard. There are seven species of geckos in the Holy Land (including <em>Hemidactylus turcicus<\/em> and <em>Ptyodactylus hasselquistii,<\/em> all insectivorous—insect eating). The gecko makes a low mourning sound by vibrating its tongue rapidly against the roof of its mouth. In legend the gecko was said to cause leprosy by crawling across a person’s body.<\/p>\n<p>Another name for the gecko is the wall lizard, so named because it can walk upside down on ceilings with the aid of the suction discs on its toes—but it often plops down into the middle of the home. Since it was considered unclean, such an intrusion would have been a disgusting nuisance to Jewish households (Lv 11:31-38).<\/p>\n<p><em>See also<\/em> Lizard (below).<\/p>\n<p class=\"h2\" id=\"Gnat\">Gnat<\/p>\n<p>Any very small fly, in common and biblical usage. According to the <span>nlt<\/span>, the third plague in Egypt before the exodus consisted of gnats (Ex 8:16-18; Ps 105:31). The <span>kjv<\/span> translates the Hebrew word there as “lice,” but the breeding pattern described in Exodus 8—insects rising from the dust—seems to fit gnats better than lice. Since “gnat” is a general term, the small flies of that plague may have included several small species such as mosquitos, harvester gnats, midges, or sand flies.<\/p>\n<p>The sand fly inflicts a far more painful bite than the mosquito. Further, it does not betray itself by a buzzing noise in flight and is so small that it penetrates most mosquito netting.<\/p>\n<p>Gnats were drawn to wine while it was fermenting. The Pharisees in particular would strain their wine to avoid consuming unclean insects (Mt 23:24).<\/p>\n<p class=\"h2\" id=\"Goat\">Goat<\/p>\n<p>Cloven-hooved mammals (genus <em>Capra<\/em>) with large eyes and big, floppy ears that constantly twitch. Both males and females have backward arching horns. The Palestinian goat is a ruminant (cud-chewing animal) of lighter build than the sheep.<\/p>\n<p>The goat was probably the earliest ruminant to be domesticated. Its wild ancestor seems to have been the Gezoar goat <em>(Capra aegagrus).<\/em> Wild goats are believed to have been domesticated very early in Palestine. The goat of Bible times was probably the Syrian or Mamber variety <em>(Capra hircus mambrica).<\/em> Domesticated goats may have as many as four kids in a litter, whereas wild goats bear only one or two.<\/p>\n<p>The Palestinian goat was commonly black. Speckled and spotted goats were a rarity, and for that reason Jacob’s request for those goats in Genesis 30:32 appeared very modest. There may also have been red goats (cf. 1 Sm 16:12; 19:13, where goat’s hair was used to imitate David’s hair, which was “ruddy” or auburn).<\/p>\n<p>Almost every part of the goat was used by the Israelites. The whole goat was used for sacrifice. Its flesh served as meat (Lv 7:23; Dt 14:4), and it was the principal source of milk (Prv 27:27). Goats were sheared in the late spring, and the goat hair was used for weaving tent cloth and for various domestic purposes (Ex 36:14; 1 Sm 19:13, 16). The tabernacle at Mt Sinai was made of goat’s hair blankets (Ex 26:7).<\/p>\n<p>Adult male goats were generally not eaten because of their strong flavor and toughness and also because they were necessary to insure the flock’s increase. Young kids, however, were usually the chief meat for a feast and were offered to visitors as a symbol of hospitality. Goat milk is richer than the milk of cows and sheep and evidently had broader uses. A good goat gives three quarts of milk a day, from which a rich butter and buttermilk can be made. The average Hebrew family could have lived almost entirely on a single goat’s production.<\/p>\n<p>Goatskin was tanned as leather, and the whole hide was turned into a skin bottle by sewing shut leg and neck apertures (Gn 21:14; Jos 9:4). Goatskin had many uses, including the construction of Hebrew musical instruments. The nebal, a large harp, was made with goatskin for its base sound. Drums had goatskin coverings.<\/p>\n<p>Goats were herded with sheep in biblical times, but each group remained separate following its own bell-laden leader. Jesus was evidently referring to their common herding in his description of the Last Judgment (Mt 25:31-46).<\/p>\n<p>Because of their wool, sheep are valued more than goats. However, where pasture and water are scarce and thorny shrubs dominate over grass, sheep are difficult to keep and goats become important. They can live under conditions that suit neither cows nor sheep, producing large quantities of milk. The goat does not supply fat as the sheep does, and since its hair is coarse its wool is rather scarce. Goat-hair cloth called cilicium was used to make tents.<\/p>\n<p>Goats have voracious appetites. They also were responsible for much damage done to the land of Palestine, breaking down terraces, destroying forests, and bringing about soil erosion by eating off all cover.<\/p>\n<p>The goat was recognized as a form of wealth, subject to the law of firstlings (Nm 18:17). It had to be eight days old before it could be offered as a sacrifice. A year-old male goat was one of the animals offered at the Passover (28:22), and two goats were offered on the Day of Atonement (Lv 16:7-10). The goat was also used for other specific sacrifices.<\/p>\n<p>The ibex, a type of wild goat <em>(Capra ibex nubiana),<\/em> still lives in small numbers on the cliffs close to the Dead Sea. That it was known in ancient times is evident from rock carvings. It is distinguished from the true wild goat by having a more compact rump and horns that are slender and curved back. Its slender legs and sharp cloven hooves enable it to cling to narrow rock ledges, to jump between them, and to climb steep cliffs.<\/p>\n<p>Usually the ibex is found in rugged mountain country among rocky crags and meadows just below the snow line (Ps 104:18). In Job 39:1 they are referred to as “mountain goats.” They frequently gather in herds of 5 to 20. They graze and browse, being active in the afternoon and sometimes feeding through the night. The large horn of the ibex was at one period made into the shofar that was blown in the second Jerusalem temple to announce the new year and the jubilee year.<\/p>\n<p>The goat was often used in a figurative and symbolic sense by the writers of the Bible: in Song of Songs 4:1 and 6:5 for the bride’s black hair; in Matthew 25:31-46 for the wicked; and in Ezekiel 34:17 and Daniel 8:5-8 for various human leaders.<\/p>\n<p class=\"h2\" id=\"Grasshopper\">Grasshopper<\/p>\n<p>Large insects of the Orthoptera order. They have chewing or biting mouth parts and two pairs of wings, the front pair of which is narrow and somewhat thickened and the hind pair membranous and used for flying. When not in use the flight wings are folded beneath the protective front wings like a fan against the body. By rubbing their wings together, male grasshoppers produce sounds that both males and females can detect. Grasshoppers pass through a partial metamorphosis; the egg hatches into a juvenile nymph that looks like an adult except for its smaller size and undeveloped wings. After several months the nymph becomes a winged adult.<\/p>\n<p>The terms “grasshopper” and “locust” are often used interchangeably. Actually the locust is a kind of grasshopper. Also confusing is the fact that other insects such as cicadas are sometimes called locusts. The difference between grasshoppers and locusts depends more on behavior than appearance. Grasshoppers are individual insects that lead solitary lives and do not migrate. The same insects when migrating in a swarm are called migratory grasshoppers or locusts. Elimination of their food supply by drought, flood, or fire may lead to migration. Climatic factors such as a warm dry winter also stimulate migrations.<\/p>\n<p>Grasshoppers and locusts have been a staple food in the Middle East and also among the Indians of the American Southwest. To the Israelites the grasshopper was considered ritually clean and could be eaten (Lv 11:22).<\/p>\n<p><em>See also<\/em> Locust (below).<\/p>\n<p class=\"h2\" id=\"Hare\">Hare<\/p>\n<p>Animal of the genus and species <em>Lepus europaeus judaeus, Lepus capensis,<\/em> and <em>Lepus arabicus.<\/em> It is found in open country, often near or on cultivated lands, and in woods, usually deciduous rather than evergreen. It is an herbivorous rodent and is different from the rabbit, which is not found in Palestine. Although it is not a true ruminant according to modern classification (because it does not have a four-chambered stomach), the hare does rechew its food. It has a process of partial regurgitation of material too hard for the cells in the stomach to absorb initially; thus, the hare actually chews food previously swallowed.<\/p>\n<p>Near Eastern hares have very long ears and large hind feet; their feet are well furred. They are similar to American jackrabbits, which are true hares. Hares do not dig or occupy burrows the way rabbits do. Hares are mainly nocturnal and spend their inactive hours hiding in vegetation. They eat grasses and herbaceous matter as well as twigs and young bark of woody plants. Hares breed with great rapidity—the young attaining sexual maturity at six months after birth.<\/p>\n<p>The hare was ceremonially unclean (Lv 11:6; Dt 14:7), evidently because although it appeared to chew its cud, it did not have cloven hooves. Consumption of hares has also been forbidden among the Arabs, Chinese, and Lapps, but the hare was widely hunted by other people in ancient and modern times. Its great speed, prolific breeding, timidity, and caution have saved it from extermination by its many enemies.<\/p>\n<p class=\"h2\" id=\"Hippopotamus\">Hippopotamus<\/p>\n<p>Large beast of problematic interpretation. Some early interpreters thought it referred to the elephant, others to the wild ox, the mammoth, or any large animal. It was called “behemoth” by the <span>kjv<\/span> translators. Today it is generally agreed that the reference is to the hippopotamus <em>(Hippopotamus amphibius),<\/em> a large, thick-skinned, amphibious mammal, an ungulate (having hooflike toenails) with a large head, a bulky, hairless body, and short legs.<\/p>\n<p>The description in Job 40:15-24 fits closely the modern hippopotamus (see <span>nlt<\/span>), except for the depiction of the tail. At present the hippopotamus is found only in the rivers of Africa, but there is fossil evidence that it has existed in the Holy Land, perhaps in the swamps of northern Galilee and the Jordan Valley.<\/p>\n<p>The hippopotamus has highly developed sense organs, placed in such a way that it can see, hear, and smell almost without being seen; its eyes, ears, and nostrils can reach above water while the rest of the animal lies submerged. It has a large mouth, large tusks, and a short, heavy throat. The strong legs are so short that the belly almost reaches the ground when the animal is on the land. The hippopotamus lives on plants and herbs growing in rivers, but if food is scarce there, it forages on land, usually at night. In spite of its heavy body it is surprisingly agile on land.<\/p>\n<p class=\"h2\" id=\"Horse\">Horse<\/p>\n<p>Przewalski’s horse (<em>Equus przewalskii,<\/em> an eastern race that roamed about Mongolia until modern firearms destroyed most of them after World War I) and the tarpan (a western race of southern Russia that became extinct in the Ukraine in 1851). The domesticated horse <em>(Equus caballus)<\/em> seems to have been derived from the tarpan. The original site of domestication is believed to have been Turkestan, a region north of Afghanistan and India, now in Russia. The horse differs from the donkey in that it has shorter ears, a longer mane with a forelock, a long hairy tail, and a soft, sensitive muzzle.<\/p>\n<p>Horses were used in war not only for riding but also for pulling the heavy, springless war chariots. Two kinds of horses were needed for these different purposes, and the Hebrews distinguished between chariot horses and cavalry horses.<\/p>\n\n<p>The Lord warned the early Israelites against unnecessarily amassing military strength in the form of horses and thereby following the oppressive tactics of the powerful Egyptians (Dt 17:14-16), but the demands of war caused both David and Solomon to import horses from Egypt into their kingdoms and to breed them. Solomon greatly increased the number of horses in the Jewish kingdom and maintained large stables at various cities (1 Kgs 10:26) such as the regional defense centers of Megiddo, Hazor, and Gezer (1 Kgs 9:15-19). Ahab’s horses are mentioned in 1 Kings 18:5, and records of Shalmaneser III state that Ahab furnished 2,000 chariots to a coalition against Assyria.<\/p>\n<p>In early Israel, the horse was opposed as a symbol of pagan luxury and of dependence on physical power for defense (Dt 17:16; 1 Sm 8:11; Ps 20:7; Is 31:1). Horse trading, mentioned as early as Genesis 47:17, was carried on by Solomon between Egypt and the Syro-Hittite principalities (1 Kgs 10:28-29). Most biblical references to horses refer to their use in war, but horses were also used for transportation. Riding seems to have been less popular than the use of chariots. Cavalry units were not introduced until the 12th century <span>BC<\/span> by the Medes. Joseph rode in Pharaoh’s second horse-drawn chariot (Gn 41:43), and Absalom made a display by riding a horse-drawn chariot (2 Sm 15:1). Naaman traveled by horse and chariot (2 Kgs 5:9). Later, horses were so common in Jerusalem that the royal palace had a special horse gate (2 Chr 23:15), and a gate of the city itself was known as the Horse Gate (Neh 3:28; Jer 31:40). Mordecai rode a royal horse of King Xerxes as a sign of honor (Est 6:8-11). Horses are often spoken of figuratively (Ps 32:9; “mare,” Sg 1:9; “stallions,” Jer 5:8; 12:5), especially in the context of judgment (Hb 3:8; Zec 1:8; 6:1-8; Rv 6:2-8; 9:17; 19:11-16).<\/p>\n<p><em>See also<\/em> Warfare; Travel.<\/p>\n<p class=\"h2\" id=\"Hyena\">Hyena<\/p>\n<p>Stocky carnivore <em>(Hyaena hyaena)<\/em> with coarse hair, an erect mane, and long hairs along the neck and back. Hyenas live in holes among rocks and banks. They are mainly nocturnal but are ordinarily neither noisy nor aggressive. Their cry, however, is a disagreeable, unearthly sound. Hyenas usually feed on carrion, crushing bones with their powerful jaws. If the carrion supply is inadequate, they will kill sheep, goats, or other small animals. When threatened, hyenas growl and erect their mane, but they rarely fight. They are massively built with forelegs longer than the hind legs.<\/p>\n<p>Known as scavengers in Africa, hyenas eat domestic refuse in the villages. In Palestine the striped hyena is a common predator, preferring rocky territory and even rock tombs. Since hyenas were notorious for raiding the graves of the dead, all Israelites who could afford it arranged for burial in tombs protected by massive stone doors. Absalom, King David’s son who was killed by Joab in the wild, was buried under a huge pile of stones to protect his corpse from molestation by hyenas (2 Sm 18:17).<\/p>\n<p class=\"h2\" id=\"Jackal\">Jackal<\/p>\n<p>Carnivore <em>(Canis aureus)<\/em> smaller than the true wolf and with a shorter tail. It is similar to the fox but has a broader head, shorter ears, and longer legs. The fox is solitary; the jackal tends to be gregarious. Its tail can be drooping or erect, compared with the long horizontal tail of the fox. Jackals usually prowl at night, either singly, in pairs, or in packs through open savannah country. They eat small mammals, poultry, fruit, vegetables, and carrion. They spend their days in thickets and clumps of vegetation. Often they obtain scraps from kills by larger carnivores. Jackals can run at speeds of about 33 miles (53 kilometers) per hour.<\/p>\n<p>The jackal can reach a height of about 20 inches (51 centimeters), roughly the size of a German shepherd dog. Its back is pale yellow with dark, almost black, flanks. Its lips are black and its ears white on the inside. The howl of the jackal sounds like the crying of a child or the heartrending wail of the bereaved (Mi 1:8; cf. Jb 30:29). To other jackals the howl is merely an invitation calling the pack together for its nocturnal hunting.<\/p>\n<p>OT references are chiefly to jackals prowling around ruined cities and wilderness areas (Neh 2:13; Ps 44:19; Is 13:22; 34:13; 35:7; Jer 9:11; 14:6; 49:33; 51:37; Lam 4:3; 5:18; Mal 1:3). Many such references are translated “dragon” in the <span>kjv<\/span>, but “jackal” is more appropriate.<\/p>\n<p class=\"h2\" id=\"Leech\">Leech<\/p>\n<p>Segmented worm (class Hirundinea) up to five inches (12.7 centimeters) long with a flat body equipped with suction pads at each end. The mouth, located at the bottom of the front suction pad, has three teeth that the leech uses to pierce the skin of its host. The leech feeds on blood, and its glands secrete an anticoagulant to prevent the blood from clotting. The ordinary medicinal leech (Hirudo medicinalis) is abundant in springs and ponds from the Negev Desert to Galilee. It adheres to the bodies of human beings and animals that submerge themselves in water, injects its anticoagulant, and sucks their blood.<\/p>\n<p>The reference in Proverbs 30:15 is uncertain (see <span>nlt<\/span>) but may be to the parasitic and greedy nature of the horse leech (genus <em>Haemopis<\/em>). The small horse leech enters its host’s mouth and nostrils from water while the animal is drinking. A leech weighing one-half ounce (14.2 grams) has been known to gorge itself with two and a half ounces (71 grams) of concentrated blood and then to exist for 15 months with no more to eat.<\/p>\n<p class=\"h2\" id=\"Leopard\">Leopard<\/p>\n<p>Called <em>Panthera pardus tulliana,<\/em> it is the most widespread of all the large wildcats. In rocky areas it lives in caves, but in forested regions it lives in thick vegetation. In OT times many lived in the vicinity of Mt Hermon (Sg 4:8).<\/p>\n<p>The leopard is somewhat smaller than the tiger, measuring up to 5 feet (1.5 meters) in length with a tail of about 30 inches (.8 meter). Its body is better proportioned than that of the tiger. The leopard takes its victim by surprise from a silent ambush, often concealing itself near villages or watering places and waiting for its prey, remaining in one spot for long spans of time. The leopard is swift on the ground (Hb 1:8), agile in trees, and very graceful in its movements. Its color is yellowish speckled with black spots (Jer 13:23). Daniel and John saw visions in which leopards were symbols of world powers (Dn 7:6; Rv 13:2).<\/p>\n<p>The leopard is a wary and cunning animal, formidable and ferocious (Jer 5:6; Hos 13:7; cf. Is 11:6). The leopard is dangerous not only to domestic animals but also to humans. With its natural camouflage it can hide on the forest floor, blending into the changing light and shadows. The Israelites were terrified of the leopard because it constantly ravaged their sheep and goats. Several biblical place names suggest that they were known for the leopards in their vicinity: Nimrah, Beth-nimrah, and Nimrim, a district northeast of the Dead Sea. It has survived in the Holy Land into the present century; a few leopards still exist in remote areas near Mt Tabor and Mt Carmel.<\/p>\n<p class=\"h2\" id=\"Leviathan\">Leviathan<\/p>\n<p>Sea monster mentioned several times in the Bible (Pss 74:14; 104:26; Is 27:1, <span>nlt<\/span>). It may refer to any of the larger marine animals such as large jellyfish, whales, or sharks, or to a large reptile like the crocodile. Some scholars think “Leviathan” may refer to animals now extinct, such as ichthyosaurs and plesiosaurs (marine reptiles similar to dinosaurs). The scriptural term might also refer to certain dinosaurs that spent part of their lives half-submerged in shallow lakes and oceans. Other scholars believe that most of the references are to the crocodile.<\/p>\n<p><em>See also<\/em> Crocodile (above).<\/p>\n<p class=\"h2\" id=\"Lion\">Lion<\/p>\n<p>Large, tawny-colored carnivore <em>(Panthera leo)<\/em> that preys chiefly on hoofed mammals and charges by a series of leaps and bounds. Within historic times the lion ranged in Africa, Europe, and the Holy Land. In ancient times the territories of the African and Persian lions met in the Middle East. The lion of the Holy Land was the Asiatic or Persian lion <em>(Panthera leo persica).<\/em><\/p>\n<p>The males have heavy manes that stop at the shoulders but cover much of the chest. The Persian lion cannot climb and is mainly nocturnal, returning to its lair or a thicket by day (Jer 4:7; 25:38; Na 2:11-12). This lion is about 5 feet (1.5 meters) long with a tasseled tail 30 inches (.8 meter) or so long; its shoulders may reach a height of 35 inches (.9 meter). It is one of the smallest of the lion breeds.<\/p>\n<p>Lions are usually found in pairs, though sometimes in larger numbers. A small group is known as a pride. They generally prefer open country but in Palestine evidently prowled the subtropical vegetation of the Jordan River valley. Lions, which usually hunt at dusk, kill smaller animals by a blow of the paw, larger ones by a bite in the throat. A lion does not remain in the same place for more than a few days. The animal is in its prime at about seven years of age, when it weighs from 400 to 600 pounds (181.6 to 272.4 kilograms).<\/p>\n<p>The lion does not characteristically attack humans, though like other great cats it may become a man-eater (1 Kgs 13:24-28; 20:36; 2 Kgs 17:25-26; Ps 57:4; Dn 6:7-27). Ordinarily, it attacks only out of great hunger or in self-defense. A very young lion that attacks humans can become dangerous if it develops a taste for human flesh. A very old lion, expelled from the pride because it can no longer keep up in the pursuit of antelope or gazelles, may choose humans as a relatively slow-moving prey.<\/p>\n<p>A lion generally roars only on a full stomach—that is, after it has consumed its prey (Ps 22:13; Ez 22:25; Am 3:4). Nevertheless, its roaring arouses fear (Am 3:8; 1 Pt 5:8). The lion is a bold (2 Sm 17:10; Prv 28:1), destructive animal (Ps 7:2; Jer 2:30; Hos 5:14; Mi 5:8), and the enemy of flocks (Am 3:12).<\/p>\n<p>Lions were common in biblical times in all parts of the Holy Land. Hebrew has at least seven words for lion and young lion. The lion is referred to about 130 times in the OT—more than any other wild animal. Lions were evidently much less common in NT times. After gradually declining, they became extinct in Palestine shortly after <span>AD<\/span> 1300. The lion was present in Mesopotamia, however, until the end of the 19th century.<\/p>\n<p>Lions played an important part in the political and religious symbolism of the Near East (1 Kgs 10:19-20). In Assyria and Babylonia the lion was regarded as a royal beast (Dn 7:4). Oriental monarchs maintained artificial lion pits as places of execution (Ez 19:1-9; Dn 6:7-16). Animals for these were captured in camouflaged nets or pits. To the Jews, the lion was the mightiest of beasts (Prv 30:29-31). Thus, it symbolized leadership (Gn 49:9-10; Nm 24:9) and hence eventually became a title for Christ (Rv 5:5). It was also the ensign of Judah’s tribe and was used by King Solomon in the decoration of his house and the temple.<\/p>\n<p class=\"h2\" id=\"Lizard\">Lizard<\/p>\n<p>Reptiles of the suborder Lacertilia. Their skin is covered with scales. The lizard is a useful creature because it captures harmful insects and worms. Like other reptiles, it lays eggs with shells softer than those of a bird and with no clear division between the yolk and the white. Lizards are “cold-blooded” organisms without a temperature-maintenance mechanism; hence, they become inactive in cold weather.<\/p>\n<p>Lizards can survive in barren parched countryside. In the Near East they are encountered in great numbers in the Arabian Desert, the Sinai Peninsula, and the Judean wilderness. There may be as many as 44 different species of lizards in the Holy Land.<\/p>\n<p>The Dabb lizard (genus <em>Uromastyx<\/em>), which attains a length of about 24 inches (61 centimeters), is found in the Negev Desert. It is omnivorous, an unusual trait since most lizards are insectivorous. It has a hard, rough skin, green with brown spots; a short, rounded head; and a powerful tail encircled with a row of strong spines that it uses as a weapon of defense.<\/p>\n<p>Lizards are listed as ceremonially unclean in Jewish law (Lv 11:29-31). The fact that lizards crawl on their bellies made them unclean. Contact with a lizard’s carcass defiled a law-abiding Jew (Lv 11:32-36). The <span>nlt<\/span> translates the “lizards” of Leviticus 11 as “great lizard,” “gecko,” “monitor lizard,” “sand lizard,” and “chameleon.” The monitor lizard is a large lizard that lives in the deserts of southern Palestine, Sinai, and Egypt. It is up to 55 inches (1.4 meters) long with a long snout and sharp teeth. Other translators and commentators render the original Hebrew in a wide variety of ways, including “tortoise,” “ferret,” “lizard,” “snail,” “mole,” and even “water hen.” The fact that most of the original Hebrew words occur only once in Scripture makes it very difficult to be certain about their appropriate translation.<\/p>\n<p><em>See also<\/em> Gecko (above).<\/p>\n<p class=\"h2\" id=\"Locust\">Locust<\/p>\n<p>An insect of the family <em>Acridiidae.<\/em> It is referred to by at least 12 different names in Scripture. The various Hebrew words may refer to different stages of its development from larva to adult or to the type of damage that it causes. Locusts are characterized by swarming and mass migration. In modern times they have caused extensive and disastrous destruction to vegetation. Grasshoppers do not swarm or migrate en masse, differentiating them from the true locusts.<\/p>\n<p>The OT mentions several different species of locusts. Leviticus 11:22 seems to refer to the slant-faced (bald) locust and also to the katydid, or long-horned grasshopper. The reference in Deuteronomy 28:42 may be to the mole cricket. In Joel 1:4 and 2:25 and in Nahum 3:16-17, successive stages of the insect’s development are described. The cutting locust (<span>kjv<\/span> “palmerworm”) of Joel is probably the first instar (stage of development), the swarming locusts (<span>kjv<\/span> “locust”) are middle stages, and the hopping locusts (<span>kjv<\/span> “cankerworm”) later instars but not yet fully matured insects. In the adult stage, called destroying locusts (<span>kjv<\/span> “caterpillar”), the color of the locust is reddish brown, which turns to yellow with a brownish network on the wings.<\/p>\n<p>Only three of the hundreds of varieties of locusts found in Bible lands are capable of multiplying into great swarms, and only the desert locust <em>(Schistocerca gergaria)<\/em> can be considered widespread in all the Bible lands. The desert locust is native to the Sudan (Africa). It is a little over two inches (5 centimeters) long and has a wingspread of some five inches (12.7 centimeters). It shows two phases, a solitary phase and a gregarious phase, with a possible third phase known as transiens. There are differences in the immature and adult forms of the phases in color and physiology.<\/p>\n<p>The quantity and distribution of rains are important factors in the extent of swarming. Moist soil is needed for depositing the eggs and permitting them to develop. Each female deposits from one to six egg pods, containing 28 to 146 eggs each. The larvae emerge in 15 to 43 days.<\/p>\n<p>In the gregarious phase (from the second stage of metamorphosis onward), the locust is driven by a strong wandering instinct. Masses of them form a random procession of overflowing locust bodies that ignore any obstruction. They swarm over everything (Jl 2:4-9). The only regulator of their activities is temperature; they are immobilized by high or low temperatures. Taking to wing they may move 1,200 miles (1,930.8 kilometers) from their native home. They fly in compact formations large enough to blot out the light of the sun. Their movement seems to be controlled by hormones, but the direction is influenced by the wind. The swarms consume almost every plant in their path, sparing only the carob, sycamore, castor tree, and oleander bush.<\/p>\n<p>A locust plague was one of the most severe evils to come upon the ancient world (Dt 28:38). Joel 2:1-11 describes a locust plague in graphic terms, using it as a symbol of God’s destroying judgment. Special days of prayer, fasting, and trumpet blowing were prescribed to remove locust plagues (1 Kgs 8:37-38; 2 Chr 6:28-29; Jl 2:12-17). Locusts symbolized powerful and merciless enemies that completely destroyed the earnings of human toil (Jgs 6:5; Is 33:4; Jer 46:23; 51:27; Na 3:15).<\/p>\n<p>Bedouins eat locusts raw, roasted, or boiled, preserving them by drying and threading. They are also crushed and ground, and the grist used in cooking or eaten with bread, sometimes mixed with honey and dates. Such was the diet of John the Baptist (Mk 1:6). The Greeks ground locusts in stone mortars to make flour of them.<\/p>\n<p>The ancients considered the two large hind legs, or jumping legs, as separate limbs and had a special name for them. Hence locusts were described as having four legs, a reference to the four smaller walking legs. “Going on all fours” thus referred to creeping or walking as opposed to jumping and did not mean that the unclean insects had only four legs in all. Because of its two hind jumping legs, the locust was exempted from the prohibition against unclean insects (Lv 11:20-23).<\/p>\n<p><em>See also<\/em> Plagues upon Egypt.<\/p>\n<p class=\"h2\" id=\"Mole\">Mole<\/p>\n<p>Rodent <em>(Spalax ehrenbergi)<\/em> from six to nine inches (15 to 23 centimeters) long, which burrows in any area where the soil is suitable for digging; it should be called a mole rat. Common in the Holy Land, large numbers are found in the vicinity of Jerusalem. Isaiah 2:20 refers to the mole, as does Leviticus 11:29-30 (<span>nlt<\/span>).<\/p>\n<p>The mole rat has no tail and is molelike in appearance, but neither true moles nor shrews have ever been found in the Holy Land. The mole rat’s teeth are strong and protruding like those of a squirrel. The neck is short and thick with a plump body shaped like a sausage. The short legs have broad paws with claws adapted for burrowing. The fur is soft, thick, and ashen gray. Its ears and almost sightless eyes, which are no larger than poppyseeds, are hidden in the fur. Folklore taught that touching a mole rat would result in blindness.<\/p>\n<p>In the wet winter season the mole rat builds breeding mounds resembling those of pocket gophers. It builds less complex resting mounds in the summer, although both have rather elaborate tunnel systems. The mole rat feeds on roots, bulbs, tubers, and various other subterranean plant parts, often doing extensive damage to agriculture.<\/p>\n<p class=\"h2\" id=\"Moth\">Moth<\/p>\n<p>Insect of the genus <em>Tineola<\/em> that lays its eggs on wool or furs, its larvae feeding on those materials. The destructive qualities of moths are referred to in several biblical passages (Jb 13:28; Ps 39:11; Is 50:9; Hos 5:12; Mt 6:19-20; Lk 12:33; Jas 5:2). In Isaiah 51:8 “worm” (<span>nlt<\/span>) refers specifically to the larva of the clothes moth. The moth symbolizes disintegration, decay, and weakening. It is only the larvae that do the damage. The adult is quite harmless and feeds mainly on the nectar of flowers. It is easily crushed (Jb 4:19). The clothes moth reproduces in May or June. It enters human dwellings in the evening. A week after the eggs are laid the larvae appear and immediately begin their work of destruction, eating anything within reach made of animal fibers.<\/p>\n<p>The moth’s destructive activity is done in secret without any sound and without any dramatic appearance, such as a swarm that blots out the sun. In an age when wealth was counted more in possessions than in money, and when among those possessions wool clothing was highly valued, moths could literally cause economic disaster; hence the words of Jesus in the Sermon on the Mount (Mt 6:19-20).<\/p>\n<p>There are hundreds of species of moths other than the clothes moth in the Holy Land; they are harmless to leaves, flowers, fruit, trees, and seeds. As with the clothes moth, the larvae inflict the damage.<\/p>\n<p class=\"h2\" id=\"Mouse\">Mouse<\/p>\n<p>Rodent of the family Muridae, especially genus <em>Mus.<\/em> The mouse was regarded as unclean because, being short legged, it was considered one of the creeping creatures (Lv 11:29). Mice known as commensals live in dwellings and tend to have longer tails and to be darker in color than wild mice, which are active chiefly at night. Mice are good climbers and even good swimmers. Wild mice eat many kinds of vegetation, including seeds, fleshy roots, leaves, and stems. At times they store food.<\/p>\n<p>The Hebrew word for “mouse” (Lv 11:29; 1 Sm 6:4-5; Is 66:17) is probably a general term for various rats and mice. The root meaning of the Hebrew word “mouse” is “destruction of corn,” a reference to the damage mice do to field crops. At least 23 varieties of mouselike rodents are known in the Holy Land. They cause food spoilage, damage household articles, and transport the host fleas that spread typhus, spotted fever, and bubonic plague. Plague bacteria may have caused the tumors or swellings among the Philistines (1 Sm 6:5). Isaiah 66:17 refers to a pre-exilic Canaanite cultic practice in which mice were eaten; the reference may actually be to the hamster. A number of rodents are eaten by Arabs of the Near East; the gerbil is considered a special delicacy. <em>See<\/em> Mole (above).<\/p>\n<p class=\"h2\" id=\"Mule\">Mule<\/p>\n<p>Hybrid offspring of a male ass and a female horse <em>(Equus asinus mulus),<\/em> ordinarily sterile. The offspring of a female donkey and a stallion (male horse) is known as a hinny and is of little value because of its inferior size.<\/p>\n<p>Because crossbreeding was forbidden in the law (Lv 19:19), the Israelites procured mules from the Gentiles, perhaps from the Phoenicians, since Tyre (a Phoenician seaport in what is now southern Lebanon) imported horses and mules (Ez 27:14). Mules did not appear in Israel until David’s reign (2 Sm 13:29), possibly because of the rarity of horses among the Hebrews. Mules were used chiefly by members of the royal court and by other nobles. King David rode on a mule, and Solomon rode to his inaugaration on King David’s mule (1 Kgs 1:33). Absalom met his death riding on a mule (2 Sm 18:9). Mules were less common than horses, camels, and asses in the postexilic community (Ezr 2:66). In antiquity Asia Minor was especially noted for breeding fine mules.<\/p>\n<p>Mules have long enjoyed a reputation for obstinacy, but that trait is not mentioned in the Bible. The mule is prized for riding and for carrying heavy burdens, especially in warm mountainous regions. They are sure-footed and thrive best in hot, dry climates. The mule has the frugality, endurance, and steady gait of an ass along with the size, strength, swiftness, and courage of a horse. Mules are almost never sick. They live longer than horses. They can carry a load of up to 300 pounds (136 kilograms) as far as 30 miles (48.3 kilometers) a day.<\/p>\n<p><em>See also<\/em> Travel.<\/p>\n<p class=\"h2\" id=\"Pig\">Pig<\/p>\n<p>Most properly, newborn swine. “Swine” is technically the better name for the species, but it is rarely used in common speech today. The domestic pigs of the Middle East derived from the wild pig <em>(Sus scrofa).<\/em> The pig is the most prolific and abundant supplier of meat and fat for food. A thick layer of fat just under the skin is especially pronounced in domestic breeds. Pigs cannot be driven, so they are of value only to the settled farmer. The Hebrews were originally a nomadic people; therefore, they had little use for an animal closely associated with settled life. An Egyptian prince of about 1500 <span>BC<\/span>, however, is recorded as owning a herd of 1,500 swine.<\/p>\n<p>The pig is clumsily built, yet lively and able to move with agility and speed. The most conspicuous characteristic of the pig is a truncated, mobile snout terminating in a disc-shaped surface on which the nostrils are located. Most pigs have large tusks in both jaws which grow continuously in life. The tusks of the upper jaw are unique in that they curve upward instead of pointing downward as in most animals. The excrement of a pig has an almost unbearable odor, which clings not only to the pig itself but also to swineherds, who can be identified a long way off.<\/p>\n<p>Pigs were never raised in the Holy Land by Jews. The great herd into which Jesus drove the unclean spirits was encountered in the land of the Gadarenes, a non-Jewish area east of the Jordan. The Gadarene demons took refuge in a herd of pigs feeding on a bluff overlooking the Sea of Galilee (Mt 8:28-32).<\/p>\n<p>Wild pigs were found in the Holy Land as in many countries today. Psalm 80:13 refers to the destructiveness of a wild boar (the male, or hog) attacking growing crops. A party of wild boars can destroy an entire vineyard or a field of crops in a single night. They devour, trample, and ravage everything within reach.<\/p>\n<p>Boar hunts were common in ancient Mesopotamia. Wild boars do not attack unless molested, but they are dangerous when aroused. They travel in bands of from 6 to 50 and are most active in the evening and early morning hours. The body is covered with stiff bristles and usually some finer hair, but the body covering is often quite scanty. Wild pigs are mainly vegetarian, feeding on roots, nuts, grains, and plant stems. Wild boars were particularly abundant in the mountainous regions of Lebanon and Anti-Lebanon, in the Jordan River valley, and in wooded sections such as Mt Tabor.<\/p>\n<p>Strict Jews would not even mention swine by name but would always substitute the term “the abomination.” Israelites considered themselves polluted if they were even touched by a swine’s bristle. To the Jews, the pig symbolized filth and ugliness. Pigs will eat fecal material, vermin, rodents, carrion, and the like (2 Pt 2:22). Proverbs 11:22 refers to the incongruity of a golden ring in the nose of an animal showing such characteristics. A similar metaphor occurs in Jesus’ statement about casting pearls before swine (Mt 7:6). The prodigal son’s degeneration was shown by his being forced in his poverty to feed pigs and eat their food (Lk 15:15-16).<\/p>\n<p>Eating the flesh of pigs was forbidden to the Jews (Lv 11:7; Dt 14:8). The Canaanites in the Holy Land killed and ate pigs freely. In intertestamental times Antiochus IV (Epiphanes), a Syrian king whose territories included Israel, used the pig to “Hellenize” the Jews. He first tested their loyalty to the Jewish faith by requiring the consumption of pork, considered a delicacy by the Greeks (2 Macc 6:18). The act of desecration that drove the Jews to rebellion, however, was the sprinkling of pig blood on the temple altar in a sacrifice to Zeus (1 Macc 1:47).<\/p>\n<p>Pigs were frequently used in pagan worship (Is 65:4; 66:3, 17), which may account for their being forbidden to the Jews as food. Evidence in the Holy Land shows that pigs were sacrificed long before Hellenistic times. Pig bones were found in a grotto below the rock-cut place of sacrifice at Gezer. A similar underground chamber with vessels containing piglet bones at Tirzah dates to the middle Bronze Age (about 2000 <span>BC<\/span>).<\/p>\n<p>Alabaster fragments of a statuette of a pig ready to be sacrificed have been unearthed. Swine were sacrificed to Aphrodite (Venus) in Greece and Asia Minor. In addition, pigs were sacrificed in connection with oaths and treaties; in the <em>Iliad,<\/em> Agamemnon sacrificed a boar to Zeus and Helios. So it is not surprising that among the Jews the pig became a symbol of filthiness and paganism.<\/p>\n<p>It is possible that eating pork was forbidden primarily because the pig may carry many worm parasites such as trichina, though that is also true of some “clean” animals. Another reason for forbidding their consumption may have been that pigs eat carrion. Some people are allergic to pork in hot weather—another suggested reason behind the Jewish taboo. The same taboo exists among the Muslims and existed in certain social strata in Egypt.<\/p>\n<p class=\"h2\" id=\"Porcupine\">Porcupine<\/p>\n<p>Rodent, <em>Hystrix cristata,<\/em> which lives in forested areas, rocky hills, ravines, and valleys. The porcupine is still found in the Holy Land today. It has long quills that can be raised to give the appearance of a crest. It is almost entirely nocturnal. It burrows by day into a natural cavity or crevice. The Old World porcupine rarely climbed trees, although the New World porcupine frequently does. A porcupine may weigh as much as 60 pounds (27.2 kilograms). It eats fruit, bark, roots, and other vegetation, and carrion as well. Although its flesh is edible, the porcupine was not classed among the clean animals for the Israelites. The reference in Isaiah 34:11 (<span>rsv<\/span>) is probably to the porcupine, as is Isaiah 14:23 in the <span>nlt<\/span>. <em>See<\/em> Hedgehog.<\/p>\n<p class=\"h2\" id=\"Scorpion\">Scorpion<\/p>\n<p>Arthropod of the same group as spiders (arachnids). A dozen species of scorpions (order Scorpionida) are found in the Holy Land, but 90 percent of the scorpions are yellow scorpions, usually three to five inches (7.6 to 12.7 centimeters) long. The rock scorpion, also common to the Holy Land, is as thick as a man’s finger and from five to seven inches (12.7 to 17.8 centimeters) in length. Scorpions are slow, nocturnal invertebrates that rest beneath stones by day and prey on insects and other arachnids by night. At the end of its long tail the scorpion carries a poisonous sting that is fatal to most prey and extremely painful to humans (Rv 9:3, 5, 10; cf. 1 Kgs 12:11, 14). Scorpions symbolize Ezekiel’s evil countrymen (Ez 2:6) and the demonic forces of Satan (Lk 10:19). The scorpion is referred to as frequenting the Sinai Desert (Dt 8:15).<\/p>\n<p>A scorpion has from six to eight eyes. It has eight legs like a spider and two lobsterlike claws with which it catches and holds its prey. It feeds particularly on locusts and beetles. In many species the female scorpion eats the male after mating. Scorpions lay eggs that hatch very shortly after laying. Scorpions prefer warmer climates, and because of their desire for warmth, enter houses, especially at night, hiding in beds, blankets, footwear, and clothing.<\/p>\n<p class=\"h2\" id=\"Sheep\">Sheep<\/p>\n<p>Domestic animal, <em>Ovis orientalis,<\/em> referred to directly or by some term such as ewe, lamb, ram, or by some fact concerning them over 700 times in Scripture.<\/p>\n<p>Sheep represented the chief wealth and total livelihood of pastoral peoples, providing food to eat, milk to drink, wool for the making of cloth, and hides and bones for other uses. In addition, the sheep was a medium of exchange and a sacrificial animal. The number of sheep raised in ancient times was prodigious. Mesha, king of Moab, paid a tribute annually of 100,000 lambs and the wool of 100,000 rams (2 Kgs 3:4). The Israelites took 250,000 sheep from the Hagrites (1 Chr 5:21).<\/p>\n<p>Sheep shearing was often done for festivals (2 Sm 13:23). The sheep was held down on its side and its legs were tied together; then it lay docilely while its wool was clipped (Is 53:7). Sheep reserved for burnt offerings were not shorn; nothing could be held back from a sacrifice to the Lord.<\/p>\n<p>Wool had to be processed before it could be used for clothing. First it was washed, sometimes while still on the sheep, then carded and perhaps weighed for the market. The spinning of wool was regarded as a woman’s work (Prv 31:19), but weaving the spun thread into cloth on a loom was primarily a man’s occupation.<\/p>\n<p>The Bible reports that Abel kept sheep (Gn 4:2). The first sheep to be domesticated was probably the argali <em>(Ovis ammon),<\/em> a variety of the urial <em>(Ovis vignei),<\/em> a mountainous species still existing in Turkestan and Mongolia. Five breeds had reached Mesopotamia by 2000 <span>BC<\/span>; all were of the urial stock.<\/p>\n<p>The sheep known in Israel was the broad-tailed sheep <em>(Ovis orientalis vignei<\/em> or <em>laticaudata),<\/em> of which the tail weighs from 10 to 15 pounds (4.5 to 6.8 kilograms) and has always been considered a delicacy. Thus the Lord asked for this choice part as a sacrifice (Ex 29:22-25).<\/p>\n<p>Only the ram of the broad-tailed sheep has horns, but in other varieties of sheep in the Holy Land the ewe also has horns. The horns, two to three inches (5 to 8 centimeters) in diameter, can be potent weapons. Rams’ horns could be used as trumpets (Jos 6:4) or as oil containers (1 Sm 16:1).<\/p>\n<p>Although the sheep is very similar to the goat, it is differentiated by a lower forehead, its angulated spiral horns marked with transverse wrinkles and curved slightly outward, its covering of wool, and its lack of a “goatee.” Most sheep are white (Ps 147:16; Is 1:18; Dn 7:9; Rv 1:14).<\/p>\n<p>The flesh of sheep was a luxury in the biblical culture. King Solomon required a daily provision of 100 sheep for his table (1 Kgs 4:23), but the common people ate lamb or mutton only on festive occasions. A young ram was usually chosen because the ewes were more important to the future prospects of the herd. The meat was boiled in large caldrons. The milk of the sheep is extremely rich; in biblical times it was usually allowed to curdle before drinking. Possibly some Israelites kept lambs in their houses as pets (2 Sm 12:3-4).<\/p>\n<p>To protect the flock at night against predatory attacks, the shepherd tried to provide a fold. In meadows near villages, folds were built and watchmen were hired to relieve the shepherds. The shepherds of the nativity story were out in the field (Lk 2:8); they had no fold but probably had set up a tent for shelter, consisting simply of goat-hair blankets spread across sapling supports. The scarcity of springs in the Holy Land made the watering of the flock a crucial problem for the shepherd (Gn 13:8-11).<\/p>\n<p>Wild mountain sheep, varieties of <em>Ovis orientalis,<\/em> are known in the Mediterranean area (Dt 14:5). The Deuteronomy passage (<span>kjv<\/span> “chamois”) might also refer to <em>Ovis traelaphus,<\/em> a sheep about five feet high (1.5 meters) with long, curved horns. Another possibility is the Barbary sheep that lives in small flocks in rugged mountain areas in Barbary, Egypt, and Mt Sinai. The true chamois is unknown in Palestine.<\/p>\n<p>The sheep is also used figuratively in Scripture. The ram represented great strength and fittingly symbolized Medo-Persia in Daniel’s vision (Dn 8:3). It is the nature of sheep to be gentle and submissive (Is 53:7; Jer 11:19), defenseless (Mi 5:8; Mt 10:16), and in constant need of guidance and care (Nm 27:17; Mt 9:36). Such qualities are regarded as desirable in the lives of believers in Christ; hence the many figurative references to sheep in the NT and to Jesus as shepherd (Mk 6:34; Jn 10:1-30; Rom 8:35-37; Heb 13:20-21; 1 Pt 2:25). The resurrected Christ told the apostle Peter to “feed my lambs” and “tend my sheep” (Jn 21:15-17).<\/p>\n<p><em>See also<\/em> Offerings and Sacrifices.<\/p>\n<p class=\"h2\" id=\"Snail\">Snail<\/p>\n<p>Invertebrate gastropods (mollusks). Land snails are very numerous in the Near East. Some freshwater forms serve as hosts for the schistosome worm, the fluke parasite causing the dread disease bilharzia (schistosomiasis).<\/p>\n<p>Purple dyes of all shades were highly valued in the ancient world. A royal purple dye was obtained from secretions of a sea snail <em>(Murex trunculus<\/em> and <em>Murex brandaris).<\/em> Evidently, that process was developed by Phoenicians, Egyptians, and Assyrians as early as 1500 <span>BC<\/span>. The “purple” fishermen had their own guild during the time of the Roman Empire. The snails were harvested during the fall and winter seasons; in the spring, when egg laying took place, little dye was available. The snails tended to remain concealed in the summer. They inhabited the waters off Crete and Phoenicia. Tyrian purple, produced in the Phoenician city of Tyre, the center of the purple-dye industry, was obtained by a double dyeing. Large deposits of murex shells from dyeing operations have been found along the Mediterranean shoreline. The Israelites had to import purple goods (Ez 27:16). Lydia was a “seller of purple” or of cloth so dyed (Acts 16:14). Purple was a sign of distinction, royalty, and wealth (cf. Ex 25:4; 28:5-6, 15; Nm 15:38; 2 Chr 2:7; Est 8:15; Prv 31:22; Sg 3:10; Ez 27:7; Dn 5:7).<\/p>\n<p>Exodus 30:34-35 refers to “onycha,” which was an important ingredient of incense. Onycha is the horny, clawlike operculum (the plate that closes off the opening of its shell when a snail is retracted) of a Near Eastern member of the molluskan family Strombidae. The operculum is sometimes used for offense or locomotion as well as for defense. When burned, the operculum gives off a sharp, strong scent, and when mixed with more fragrant but less powerful substances is even more potent. The name “onycha” is derived from a Greek word <em>(onyx)<\/em> for a fingernail or a claw.<\/p>\n<p><em>See also<\/em> Dye, Dyeing, Dyer.<\/p>\n<p class=\"h2\" id=\"Snake\">Snake<\/p>\n<p>Various species of snake, suborder Ophidia (Serpentes). In the Bible nine Hebrew words and four Greek ones refer to snakes. The most common Hebrew word is onomatopoeic—that is, it is an imitation of a snake hissing or of the sound it produces as it scrapes its scales along the ground (cf. Jer 46:22). Many types of snakes lay eggs (Is 59:5), although some retain the eggs in the body until ready to hatch.<\/p>\n<p>Snakes are among the most widespread reptiles and are found on all continents except Antarctica; they decrease in numbers and species toward the poles but increase as one approaches the equator. Thirty-three species of snakes are known in Palestine and neighboring countries, 20 of which are poisonous. Two dangerous characteristics of the snake noted by biblical writers are its inconspicuous way of moving and the ease with which it hides itself.<\/p>\n<p>Many snakes are able to swallow animals several times their own diameter because of their unusually flexible jaw mechanism. They lack not only legs but also movable eyelids. Snakes periodically shed their skins. The tongue is actually a hearing apparatus sensitive to airborne vibrations and probably to heat waves.<\/p>\n<p>The venom of poisonous species is a clear, thin secretion, transmitted to the victim’s bloodstream by means of fangs. Two types of venom are known: that of the vipers, which affects respiration and disintegrates red blood cells, and that of the cobras, which paralyzes the nervous system.<\/p>\n<p>The “asp” referred to in the Bible is probably the cobra; the “adder” is the viper. The “cockatrice” (<span>kjv<\/span>) is probably the adder. Serpents were associated with worship in Canaanite religion and symbolized evil deities among many other peoples. Steles (upright stones bearing inscriptions) have been unearthed at several sites in the Holy Land and Syria depicting a god or worshiper with a snake winding about the legs or body. Because the Israelites were burning incense in pagan worship of Moses’ bronze serpent (Nm 21:8-9), King Hezekiah destroyed it in his religious reform (2 Kgs 18:4).<\/p>\n<p>Although snakes have been an object of veneration in some religions, in the Judeo-Christian tradition snakes represent evil and, more specifically, the devil. That association began in the Garden of Eden (Gn 3:1-15) and is also found in the book of Revelation (12:9; 20:2-3).<\/p>\n<p><em>See also<\/em> Adder (above); Asp (above).<\/p>\n<p class=\"h2\" id=\"Spider\">Spider<\/p>\n<p>Animal of the order Araneida. Between 600 and 700 different species inhabit the Holy Land. Spiders are different from insects in that, like scorpions, they have four pairs of legs instead of three. Spiders are equipped with poison glands—the effectiveness varying from species to species. A few can kill only insects, but others can also kill birds and mice.<\/p>\n<p>Most spiders have a pair of spinnerets attached to silk glands on the underside of the abdomen; from them a web is extruded. In the Bible the spider’s web is referred to as a symbol of frailty and insecurity (Jb 8:14; Is 59:5-6).<\/p>\n<p class=\"h2\" id=\"Sponge\">Sponge<\/p>\n<p>Simple marine animals, phylum Porifera. The term “sponge” also refers to those animals’ skeletal remains. The sponge has a porous body composed of tubules and cells.<\/p>\n<p>Sponge fishing was well known in the Mediterranean area in ancient times. It was practiced particularly along the Anatolian and Syrian coasts. Sponges were harvested by divers. The use of sponges in absorbing liquids is referred to in the Bible (Mt 27:48; Mk 15:36).<\/p>\n<p class=\"h2\" id=\"Unicorn\">Unicorn<\/p>\n<p><em>See<\/em> Wild Ox (below).<\/p>\n<p class=\"h2\" id=\"Wasp\">Wasp<\/p>\n<p>Insects of the family Vespidae. Hornets are social wasps that build large aerial apartment houses in which 1,000 or more individuals may live. In the Bible the hornet is used as a metaphor for God’s use of military forces (Ex 23:28; Dt 7:20; Jos 24:12).<\/p>\n<p class=\"h2\" id=\"Whale\">Whale<\/p>\n<p>Largest of all living creatures, including those that have become extinct. Whales are air-breathing mammals of the order Cetacea.<\/p>\n<p>Two varieties of whales visit the shores of the Holy Land at times. The finback whale <em>(Balaenoptera physalus)<\/em> weighs about 200 tons (181 metric tons) and lives mainly in the Arctic region but sometimes passes through the Straits of Gibraltar to reach the eastern Mediterranean Sea. It feeds on small marine organisms that it strains through its whale bone; it does not have teeth. The finback whale’s esophagus is narrow.<\/p>\n<p>The sperm whale <em>(Physeter catodon),<\/em> about 60 feet (18.3 meters) long, has a curiously shaped head that looks like a battering ram. The teeth in the lower jaw of the male sperm whale are about seven inches (17.8 centimeters) long. It feeds on big fish, even on sharks. It has a large throat opening.<\/p>\n<p>Whales are referred to in Genesis 1:21 and Job 7:12 (<span>kjv<\/span> only). The “great fish” of Jonah 2:1 need not have been a whale but could have been a large shark, such as the whale shark <em>(Rhineodon),<\/em> which grows 70 feet (21.3 meters) long and lacks the terrible teeth of other sharks. Whatever the actual marine organism, Jonah’s deliverance was miraculous. The Greek word for “whale” is sometimes used as a general term for “sea monster” or huge fish and may be used in that sense in Matthew 12:40.<\/p>\n<p class=\"h2\" id=\"WildOx\">Wild Ox<\/p>\n<p>Large, fierce, fleet, intractable animal <em>(Bos primigenius).<\/em> It had a long, lean rump with a straight back and a long, narrow head. The animal described in Job 39:9-12 is clearly the wild ox. The two horns (Dt 33:17), its outstanding characteristic, were straight and as long as the head (Nm 23:22; 24:8; Ps 22:21). Kings often symbolized their dominion by wearing a helmet with two wild ox horns (cf. Pss 92:10; 132:17-18). The horns were often used as drinking vessels by the Israelites; some were large enough to hold four gallons (15 liters).<\/p>\n<p>Hunting the wild ox was a favorite sport of Assyrian kings. Tiglath-pileser I hunted it in the Lebanon Mountains about 1100 <span>BC<\/span> (cf. Ps 29:6). At one time the animal referred to in Job 39:9-12 was thought to be the oryx or antelope because of the similarity between the Hebrew word in Job and the Arabian name for oryx. The translators of the <span>kjv<\/span> called the wild ox a “unicorn” because of representations found on Babylonian mosaics and Egyptian drawings. Those representations showed it in strict profile, showing only one horn—hence, “unicorn.” Jerome’s Vulgate, a Latin Bible translation (fourth century <span>AD<\/span>) and Martin Luther’s German version translated it similarly.<\/p>\n<p class=\"h2\" id=\"Wolf\">Wolf<\/p>\n<p>Large doglike mammal <em>(Canis lupus)<\/em> that travels in bands of up to 30 animals. From the nose to the rump, the wolf measures about 3 feet (.9 meter); its drooping tail is about 18 inches (.5 meter) long. It looks much like a skinny German shepherd dog. The grayish yellow pelt is coarse and short haired.<\/p>\n<p>Wolves hunt singly or in relays, usually at night (Jer 5:6). Wolves have acute hearing and sight but rely chiefly on scent and usually catch their prey in a swift, open chase. The wolf has a reputation for boldness, fierceness, and voracity (Gn 49:27; Hb 1:8). It commonly kills more than it can eat or drag away and thus is known for its greediness.<\/p>\n<p>The wolf is a restless animal, always on the move; hunger drives it from one place to another in constant search of new hunting grounds. During spring and fall, wolves usually roam singly or in pairs, whereas in summer they may travel in family groups. In winter, several such groups may join to form a large pack. Wolves are intelligent, social creatures, faithful to their own kind. They mate for life. Individually, the wolf is a rather timid animal; it would much rather avoid human beings. But collectively wolves can be among the most dangerous animals alive.<\/p>\n<p>In Egypt, Rome, and Greece the wolf was considered sacred. Wolves were well known in the Holy Land and are still found there and also in many places in Asia Minor. Shepherds continually battled with wolves that plundered their flocks (Jn 10:12).<\/p>\n<p>The Bible refers to wolves in a literal sense in only three places (Is 11:6; 65:25; Jn 10:12), all other references being figurative. Usually the wolf is a symbol of enemies or the wicked (e.g., Ez 22:27; Zep 3:3; Acts 20:29). Both the wolf’s courage and its cruelty were probably in the mind of the patriarch Jacob when he predicted the fate of Benjamin’s tribe (Gn 49:27).<\/p>\n<p class=\"h2\" id=\"Worm\">Worm<\/p>\n<p>Actually insect larvae in most biblical references, usually maggots, the larvae of flies (see Fly, above). For example, maggots are evidently referred to in accounts of worms feeding on spoiled manna (Ex 16:19-20), corpses (Jb 21:26; Is 14:11), or open wounds (Jb 7:5). Mark 9:48 refers to a maggot that eats dead flesh. In Acts 12:23 a fatal, worm-induced abdominal disease of King Herod is mentioned. In other cases, the reference is to the larvae of other insects (Is 51:8). In Deuteronomy 28:39 and Jonah 4:7 the vine weevil <em>(Cochylis ambiguella)<\/em> is probably referred to; it destroys vines by boring into their stems. Comparing a man to a worm is a metaphor for abasement (Jb 25:6; Ps 22:6).<\/p>","content_en":"<h3>ANIMALS<\/h3>\n<p>In biblical usage, all members of the animal kingdom. Animals are mentioned throughout the Bible from Genesis to Revelation. Animals figured in many important biblical events, including the Creation, the fall of man, the Flood, the ten plagues in Egypt, the Hebrew worship system, and the life of Jesus Christ. The people of both OT and NT times lived close to the land and were well acquainted with various animals so that the scriptural writers and Jesus himself frequently used animals as object lessons.<\/p>\n<p>The biblical approach to classification of animals is somewhat different from the system of classification used by biologists today. The present system of classification, which traces back to Carolus Linnaeus (an 18th-century Swedish botanist), is based on structure, both internal and external. The biblical basis of classification is habitat. Thus Genesis 1 speaks of aquatic organisms (v 20); aerial organisms (v 21); animals that crawl on the ground (v 24); cattle or domesticated animals (animals that live in association with humans) (v 24); and wild animals (v 24). The same system of classification is followed in Leviticus 11 and throughout Scripture.<\/p>\n<p>Because of the divergence between systems of classification, the various animals of the Bible will be listed here in alphabetical order—including reptiles, fish, and even invertebrates such as insects, spiders, worms, and sponges. Birds are discussed in a separate article.<\/p>\n<p>Preview<\/p>\n<p>• Adder<\/p>\n<p>• Ant<\/p>\n<p>• Antelope<\/p>\n<p>• Ape<\/p>\n<p>• Asp<\/p>\n<p>• Ass<\/p>\n<p>• Badger<\/p>\n<p>• Bat<\/p>\n<p>• Bear<\/p>\n<p>• Bee<\/p>\n<p>• Behemoth<\/p>\n<p>• Camel<\/p>\n<p>• Caterpillar<\/p>\n<p>• Cattle<\/p>\n<p>• Chameleon<\/p>\n<p>• Coral<\/p>\n<p>• Cricket<\/p>\n<p>• Crocodile<\/p>\n<p>• Deer<\/p>\n<p>• Dog<\/p>\n<p>• Donkey<\/p>\n<p>• Dragon<\/p>\n<p>• Fish<\/p>\n<p>• Flea<\/p>\n<p>• Fly<\/p>\n<p>• Fox<\/p>\n<p>• Frog<\/p>\n<p>• Gazelle<\/p>\n<p>• Gecko<\/p>\n<p>• Gnat<\/p>\n<p>• Goat<\/p>\n<p>• Grasshopper<\/p>\n<p>• Hare<\/p>\n<p>• Hippopotamus<\/p>\n<p>• Horse<\/p>\n<p>• Hyena<\/p>\n<p>• Jackal<\/p>\n<p>• Leech<\/p>\n<p>• Leopard<\/p>\n<p>• Leviathan<\/p>\n<p>• Lion<\/p>\n<p>• Lizard<\/p>\n<p>• Locust<\/p>\n<p>• Mole<\/p>\n<p>• Moth<\/p>\n<p>• Mouse<\/p>\n<p>• Mule<\/p>\n<p>• Pig<\/p>\n<p>• Porcupine<\/p>\n<p>• Scorpion<\/p>\n<p>• Sheep<\/p>\n<p>• Snail<\/p>\n<p>• Snake<\/p>\n<p>• Spider<\/p>\n<p>• Sponge<\/p>\n<p>• Unicorn<\/p>\n<p>• Wasp<\/p>\n<p>• Whale<\/p>\n<p>• Wild Ox<\/p>\n<p>• Wolf<\/p>\n<p>• Worm<\/p>\n\n<p class=\"h2\" id=\"Adder\">Adder<\/p>\n<p>One of the 20 poisonous snakes found in Israel and surrounding countries, also referred to as cockatrice and viper. True vipers (genus <em>Cerastes, Echis colorata,<\/em> and <em>Vipera palestina<\/em>) also exist there, poisonous snakes with curved fangs that spring into position when the snake strikes. The horned viper <em>(Cerastes hasselquistii)<\/em> may attack horses. It is 12 to 18 inches (30 to 46 centimeters) long and often lies in ambush in the sand with only its eyes and the hornlike protrusions on its head visible.<\/p>\n<p>Both Jesus and John the Baptist referred to the viper several times (Mt 3:7; 12:34; 23:33). The reference in Acts 28:3 is probably to a small viper <em>(Vipera aspis)<\/em> that strikes rapidly and is very pugnacious. It is found in southern Europe and hisses each time it inhales and exhales. The poison of vipers attacks the respiratory system and disintegrates red blood cells.<\/p>\n<p><em>See also<\/em> Snake (below).<\/p>\n<p class=\"h2\" id=\"Ant\">Ant<\/p>\n<p>Mentioned only twice in the Bible, both times in the book of Proverbs. For many years Solomon was charged with a biological error when he referred to the ant as providing her meat in the summer and gathering her food in the harvest (Prv 6:8). Critics of the Bible were quick to point out that, so far as was then known, ants do not store up food. They assumed that Solomon had probably kicked open an ant hill and mistaken the pupal cases (pods in which immature ants grow to maturity) for grain or had observed ants carrying bits of grain, leaves, and other matter to their nests.<\/p>\n<p>At least three species of grain-storing ants are now known—two occur in Israel and the other in Mediterranean countries. The particular species referred to by Solomon (Prv 6:6-8; 30:24-25) is probably the harvester ant <em>(Messor semirufus).<\/em> Its granaries are flat chambers connected by galleries irregularly scattered over an area about six feet (1.8 meters) in diameter and about a foot (.3 meter) deep in the ground. Seeds are collected from the ground or picked from plants. The head, or radicle, which is the softest part of the kernel, is bitten off to prevent germination, and the chaff and empty capsules are discarded on kitchen middens (refuse piles) outside the nest. Individual granaries may be 5 inches (12.7 centimeters) in diameter and a half inch (1.2 centimeters) high. Some nests are known to be 40 feet (12 meters) in diameter and 6 to 7 feet (approx. 2 meters) deep with several entrances.<\/p>\n<p class=\"h2\" id=\"Antelope\">Antelope<\/p>\n<p>Several antelope-like creatures are referred to in the Scriptures. One seems to be the white oryx <em>(Oryx leucoryx),<\/em> referred to in Deuteronomy 14:5 (<span>kjv<\/span> “wild ox”; <span>rsv<\/span> “antelope”) and Isaiah 51:20 (<span>kjv<\/span> “wild bull”; <span>RSV <\/span>“antelope”). The oryx was probably the antelope, commonly used for food because its long horns made it relatively easy to catch.<\/p>\n<p>Another antelope mentioned in the Bible is the addax <em>(Addax nasomaculatus),<\/em> probably the “pygarg” of Deuteronomy 14:5 (<span>kjv<\/span>). It is a native of North Africa with grayish white hinder parts, a white patch on the forehead, and twisted and ringed horns. The word “pygarg” comes from a Greek word meaning “white rump.” The addax is about the size of a donkey. Its body is closely covered with short hair. It has a short mane on the underside of its neck that makes the head look somewhat like that of a goat. The hooves are broad and flat, and the tail resembles that of a donkey. It is common in Africa and in Arabia, where Arabs hunt it with falcons and dogs.<\/p>\n<p>Antelopes are very graceful and run with their heads held high. Both sexes have long, permanent, hollow horns. With the oryx the horns go straight back; addax horns are twisted and ringed. Antelope are alert, wary, and keen sighted. They are usually found in herds of from two to a dozen. If injured or brought to bay, an antelope attacks with its head lowered so that the sharp horns point forward. Antelopes feed on grasses and shrubs, drinking from streams and water holes. When water is scarce, they eat melons and succulent bulbs. Both addax and oryx were ceremonially clean in Jewish law.<\/p>\n<p class=\"h2\" id=\"Ape\">Ape<\/p>\n<p>Primate not native to Palestine. The two references to apes in the OT (1 Kgs 10:22; 2 Chr 9:21) refer to their importation by King Solomon with other treasures on board the ships of his mercantile fleet. There is some question concerning the origin of those primates. Some believe that the mention of “ivory” in the same verses suggests they came from East Africa and that they were indeed apes, that is, tailless primates. Others, believing they came from India or Ceylon, suggest that they were actually monkeys. There the baboon (genus Papeio), a large monkey, was considered sacred to the god Thoth. Males of that genus were kept in temples, and the more docile females were often kept as house pets. Such baboons frequently had some of their teeth removed or ground down to lessen the danger of their biting. A number of mummified baboons have been found in Egypt, indicating the high regard in which they were held.<\/p>\n<p class=\"h2\" id=\"Asp\">Asp<\/p>\n<p>Poisonous snake. Most biblical references to the asp (Dt 32:33) seem to be to the Egyptian cobra <em>(Naja haje),<\/em> which conceals itself in holes, walls, and rocks and has the ability to expand its neck by raising its anterior ribs so as to enlarge the front of its breast into the shape of a flat disc. Its potent poison can cause death in 30 minutes. It attains a length of about 80 inches (2 meters). The fangs are permanently erect, not movable as in the vipers (the common poisonous snakes of North America; only the coral snake in America has permanently erect fangs). Cobra poison attacks the nervous system, causing muscular paralysis. The Egyptians looked upon it as a sacred creature; they regarded it as a protector since it fed on the rodents that ate their crops. The “fiery serpents” (Nm 21:6; Dt 8:15, both <span>rsv<\/span>) may have been cobras; “fiery” probably refers to the burning fever caused by their venom. Isaiah 14:29 and 30:6 (“flying serpent”) may refer to the hood of the cobra.<\/p>\n<p><em>See also<\/em> Snake (below).<\/p>\n<p class=\"h2\" id=\"Ass\">Ass<\/p>\n<p><em>See<\/em> Donkey (below).<\/p>\n<p class=\"h2\" id=\"Badger\">Badger<\/p>\n<p>Small hoofed mammal. What the <span>kjv<\/span> calls a “coney,” modern translations name “rock badger” (Lv 11:5; Dt 14:7; Ps 104:18; Prv 30:26). The rock badger spoken of in the Bible is probably the Syrian rock hyrax <em>(Hyrax syriaca),<\/em> the only species of hyrax found outside Africa. This small ungulate (having hooflike toenails) lives among rocks from the Dead Sea valley to Mt Hermon. It is strictly a herbivorous (plant-eating) animal about the size of a rabbit. It resembles a guinea pig more than a rabbit, having quite inconspicuous ears and a very small tail. It has broad nails with four toes on its forelegs and three on its hind legs, the toes being connected with skin almost like a web. Pads acting as sucking discs under its feet enable it to keep its footing on slippery rocks. With its yellow and brown fur, it is sometimes called the bear rat because of its resemblance to a tailless rat. It is also equipped with black whiskers that may be seven inches (17.8 centimeters) long.<\/p>\n<p>These rock badgers, or hyraxes, live together in colonies of from 6 to 50 animals, often sunning themselves on rocks. They are difficult to catch. Guards are posted, and if approaching danger is sighted, the whole group will scurry for cover, warned by the sharp whistles of the guards. Thus they are commended for taking refuge in the rocks (Ps 104:18) and are called wise for making “their houses in the rocks” (Prv 30:24, 26, <span>kjv<\/span>). The badger is not a ruminant (does not chew its cud), but the motion of its jaws may suggest that it chews its cud. That is probably why it was included with other cud-chewing animals in the Jewish food laws (Lv 11:5; Dt 14:7). It was forbidden to the Jews as food because it did not have cloven hooves. Some Arabs eat and even prize its meat.<\/p>\n<p class=\"h2\" id=\"Bat\">Bat<\/p>\n<p>Flying mammals according to modern classification. They have hair and provide milk for their young. The Bible classifies them with other aerial creatures. Bats take shelter in caves, crevices, tree cavities, buildings, and also in exposed places on trees. In colder areas they hibernate or migrate. The normal resting position for a bat is hanging head downward. Bats “swim” through the air rather than fly because they move with their legs as well as with their wings.<\/p>\n<p>The bat’s thumb is free and terminates in a single hook claw used for climbing and hanging. The hind feet have five toes, all pointing the same way. The large chest accommodates the powerful muscles needed for flying. Because they orient themselves by echo location, the sense of hearing is very well developed.<\/p>\n<p>Most bats are insect eaters, seizing insects in flight. Many insectivorous bats also eat some fruit. Other bats feed exclusively, usually in groups, on fruit and green vegetation. Fruit-eating bats generally live in the tropics where fruit is constantly ripening, although some have been found in the Holy Land. These bats tend to be larger than the insectivores, having a wingspread of up to five feet (1.5 meters).<\/p>\n<p>A third group includes flower-eating bats that feed on pollen and nectar. These small bats with long pointed heads and long tongues are found only in tropical and semitropical regions. Three species of vampire bats, which do not occur in the Holy Land, eat blood by making a small incision and lapping it up. Carnivorous (meat-eating) bats prey on birds, lizards, and frogs. Fish-eating bats catch fish at or near the water surface.<\/p>\n<p>Eight varieties of bats are known in the Holy Land. One of them, the little brown bat (genus <em>Myotis<\/em>), is worldwide in its distribution. It is insectivorous and probably has the widest distribution of any nonhuman terrestrial mammal. Brown bats are mostly cave dwellers. The females form maternity colonies that may number in the tens of thousands.<\/p>\n<p>Two species of mouse-tailed bats (genus <em>Rhinopoma<\/em>) are found in the Holy Land. Their tails are nearly as long as the head and body combined. They are colonial, roosting in caves, rock clefts, wells, pyramids, palaces, and houses. Like the brown bat, they are insectivorous. The slit-faced or hollow-faced bats (genus <em>Nycteris<\/em>) are also found in the Holy Land. They are insectivorous and roost in groups from 6 to 20.<\/p>\n<p>The bats found in the Holy Land vary in size from that of a mouse to the size of a rat; the largest species measures more than 20 inches (51 centimeters) across the wings. The bat was unclean to the Jews (Lv 11:19; Dt 14:18).<\/p>\n<p class=\"h2\" id=\"Bear\">Bear<\/p>\n<p>Large, heavy, big-headed mammal with short, powerful limbs, a short tail, and small eyes and ears. Bears have a “plantigrade” walk: they walk on both the sole and heel as humans do. The Palestinian bear is a Syrian version of the brown bear <em>(Ursus arctos syriacus).<\/em> It can grow to a height of 6 feet (1.8 meters) and may weigh as much as 500 pounds (227 kilograms).<\/p>\n<p>Bears have an excellent sense of smell but less developed senses of sight and hearing. They are omnivorous (eating any kind of food); they subsist largely on vegetation, fruits, insects, and fish.<\/p>\n<p>Bears are usually peaceful and inoffensive, but if they think they must defend themselves (Lam 3:10) or their young (2 Sm 17:8; Prv 17:12; Hos 13:8), they may be formidable and dangerous adversaries. David boasted of his role as a bear killer (1 Sm 17:34-37). Since a blow from a bear’s paw can be fatal, David’s courage and strength as a young shepherd in running after a bear and wrenching one of his father’s sheep from its jaws were noteworthy.<\/p>\n<p>Some biblical passages seem to imply that bears attacked for no apparent reason (e.g., Prv 28:15; Am 5:19). At other times they were God’s instruments of punishment, as in the story of Elisha and the two she-bears (2 Kgs 2:24). The bear and the lion, often mentioned together in the Bible (1 Sm 17:37), were the two largest and strongest beasts of prey in the Holy Land. Thus they symbolized both strength and terror (Am 5:19).<\/p>\n<p>In biblical times bears seem to have roamed all over Palestine. Today they are found only in the Lebanon and Anti-Lebanon Mountains, and even there they are rare.<\/p>\n<p class=\"h2\" id=\"Bee\">Bee<\/p>\n<p>One of two domesticated insects <em>(Apis mellifica),<\/em> the other being the silkworm. Bees gather nectar from flowers, transferring pollen from one flower to another in the process. It is believed that they convey the location of sources of nectar to other bees through a bee “dance,” which may indicate both distance and direction. Bees are sensitive to four colors: blue-green, yellow-green, blue-violet, and ultra-violet (invisible to humans).<\/p>\n<p>The wild bees of the Holy Land are especially noted for their ferocity in attack. Only the female “worker” bees sting people and animals, the virulence of their venom increasing in warm weather. A number of biblical passages allude to the irritable, vindictive nature of bees and to the painful stings they inflict (Dt 1:44; Ps 118:12; Is 7:18).<\/p>\n<p>One reference calls attention to the fact that in semidesert regions a dead animal’s carcass, stripped to the bone by jackals or vultures and dried in the sun, can provide wild bees an excellent place to start a new colony (Jgs 14:5-9).<\/p>\n<p>The Egyptians considered the bee sacred. In ancient Greece candles were made from beeswax. In the Holy Land, beekeeping was probably not practiced until the Hellenistic period (second century <span>BC<\/span>), although Ezekiel 27:17 suggests that it may have been practiced earlier. If domestic honey was not available to the Hebrews, wild honey certainly was, and travelers would be on the lookout for caches of honey in rocky clefts and other likely places. The Philistines and the Hittites practiced beekeeping in their cities.<\/p>\n<p>The Bible contains many references to bees and bee products. A bee swarm was a valuable asset, though the price of honey itself was low. Honey was sometimes eaten with the honeycomb (Sg 5:1). Honey also had uses other than food, e.g., in embalming.<\/p>\n<p>The land of Israel was described as a land flowing with milk and honey. Honey was a major source of sweetening in the ancient Near East—hence, its importance (cf. Jgs 14:8-9). Actually the Hebrew word for “honey” may include not only bee honey but also the sweet syrup extracted from such fruits as figs, dates, and grapes. Thus “a land flowing with milk and honey” (Ex 3:8, <span>rsv<\/span>) does not necessarily stand for a land of bees but for a land rich in sweetness.<\/p>\n<p><em>See also<\/em> Food and Food Preparation; Honey.<\/p>\n<p class=\"h2\" id=\"Behemoth\">Behemoth<\/p>\n<p><em>See<\/em> Hippopotamus (below).<\/p>\n<p class=\"h2\" id=\"Camel\">Camel<\/p>\n<p>Large beast of burden. Unintelligent, ill-natured, and quarrelsome, the camel <em>(Camelus dromedarius)<\/em> is nevertheless a blessing to people living in the desert and on its borders because it is especially adapted to that habitat. It has been called the ship of the desert. Having thick elastic pads of fibrous tissue on its feet, it can walk on hot desert sands. It can go without water for long periods and can subsist on vegetation growing on the saline soils. The camel’s nostrils are pinched together and can be closed at will to prevent penetration of sand during violent sandstorms.<\/p>\n<p>Camels are used for transporting both goods and people. A person riding a camel can cover from 60 to 75 miles (96.5 to 121 kilometers) in a day. A camel can carry a load weighing 600 pounds (272 kilograms) or more. Camels were used heavily in the spice trade (Gn 37:25) and traveled regularly in camel trains between Arabia, Egypt, and Assyria. They were also ridden in time of war (Jgs 6:5). A camel can even be hitched to a plow in areas where the land is cultivated.<\/p>\n<p>The hair shed by camels during the early spring is preserved and used in weaving cloth and making tents. As much as 10 pounds (4.5 kilograms) of hair can be obtained from one camel. A rough cloak of camel’s hair, as worn by John the Baptist (Mt 3:4), is still worn by Bedouins today. A camel’s hair garment was also the sign of the prophetic office (Zec 13:4).<\/p>\n<p>Two varieties of camel occur within the one-humped species, the slow burden-bearing camel referred to in Genesis 37:25 and the fast dromedary of 1 Samuel 30:17. The dromedary can stand seven feet (2.1 meters) tall and measure as much as nine feet (2.7 meters) from the muzzle to the tip of the tail. With its three-chambered stomach, which can hold from 15 to 30 quarts (14.2 to 28.4 liters) of liquid, it can go for as long as 5 days during the summer or 25 days in winter without drinking. The camel’s hump is a reserve store of fat, making it possible for the animal to subsist on very little food during a desert journey.<\/p>\n<p>Another species of camel, the Bactrian camel <em>(Camelus bactrianus),<\/em> is also resident in the Holy Land. It has two humps. It is heavier, bigger, and has longer hair than the one-humped camel and is slower than the swift dromedary. Isaiah 21:7 may refer to the Bactrian camel; both kinds of camel are referred to in Esther 8:10 (<span>kjv<\/span>). Camels ranked in importance with sheep, cattle, and asses in OT times. A third of the 66 biblical references to the camel lists it with other animals.<\/p>\n<p>Camels are ruminants (cud-chewing mammals) but do not have cloven hooves. Thus, they were included in the list of unclean beasts, forbidden by the Israelites as food (Lv 11:4; Dt 14:7). They are eaten by Arabs, however, who also drink their milk (cf. Gn 32:15).<\/p>\n<p>Abraham had camels in Egypt (Gn 12:16). At first Job had 3,000 camels (Jb 1:3) and after his recovery, 6,000 (Jb 42:12). Although wide use of camels does not seem to have begun until shortly before 1000 <span>BC<\/span> (Jgs 6:5), Sumerian texts from the Old Babylonian period list camels and indicate that they had been domesticated. Camel bones and figurines have been found at various eastern archaeological sites dating from well before 1200 <span>BC<\/span>.<\/p>\n<p><em>See also<\/em> Travel.<\/p>\n<p class=\"h2\" id=\"Caterpillar\">Caterpillar<\/p>\n<p>Larval stage of insects characterized by complete metamorphosis. Such insects pass through four stages: egg, larva or caterpillar, pupa, and adult. Bees, flies, moths, and butterflies all pass through a larval or caterpillar stage.<\/p>\n<p>The word “caterpillar” occurs three times in the <span>nlt<\/span> (1 Kgs 8:37; 2 Chr 6:28; Ps 78:46). In the book of Joel that same Hebrew word is translated “locust” (1:4; 2:25, <span>nlt<\/span>). The locust and grasshopper to which the Hebrew word refers have an incomplete type of metamorphosis with only three stages: egg, nymph, and adult. The nymph is a miniature adult in which the wings are not fully developed, though their outline may be present. There are several nymph stages known as instars. The reference is to one of the last instars, in which the wing structures are still folded together and enclosed in a sac but are nevertheless clearly recognizable. That form of the insect is about an inch (2.5 centimeters) long.<\/p>\n<p><em>See also<\/em> Locust (below).<\/p>\n<p class=\"h2\" id=\"Cattle\">Cattle<\/p>\n<p>Domestic animals of the bovine species <em>(Bos primigenius).<\/em> The OT often emphasized the beauty of cattle. Egypt was rich in cattle, especially in the Nile River delta area (Goshen), where the Hebrews settled under Joseph.<\/p>\n<p>Some scholars believe that milk rather than meat was the foremost consideration in the domestication of cattle and that in early civilizations meat supplies came chiefly from wild game. Cattle also supplied strong hides that supplanted wood in the manufacture of shields. Their dung was a source of fuel when wood was scarce (Ez 4:15). They were used as beasts of burden and for plowing. Development of wheeled transportation was associated more closely with cattle than with any other animal.<\/p>\n<p>The biblical term “cattle” often refers to all domesticated animals or livestock (Gn 1:24; 2:20; 7:23; 47:6, 16-17; Ex 9:3-7; Nm 3:41, 45). Occasionally, the term was used to refer to all large domestic animals (Nm 31:9; 32:26), although sometimes the word as used in the <span>kjv<\/span> refers only to sheep and goats (Gn 30:32, 39, 43; 31:8, 10; Is 7:25; 43:23).<\/p>\n<p>Probably several kinds of cattle were domesticated in the Holy Land. Small, short-legged, black or brown shorthorn cattle were found in the southern part of Judah; that type submitted easily to the yoke and was prominent in agricultural operations. Along the coast a larger variety was found, and the wild districts east of the Jordan River were populated with a breed of huge black cattle.<\/p>\n<p>Cattle breeding was widely practiced by the patriarchs (cf. Gn 32:15; Jb 21:10). Strict laws in Mesopotamia, as well as in Israel, penalized the owner of a bull that gored a man or other cattle (Ex 21:28-36). Bulls were sometimes employed figuratively as pictures of strength or violence (Dt 33:17; Pss 22:12; 68:30; Is 10:13). For breeding purposes one bull is normally adequate for about 30 cows, but many more were kept since bulls were widely used in Israel for sacrifices. They might be used as a general sacrifice (Lv 22:23; Nm 23:1) or for special sacrifices (Jgs 6:25; 1 Sm 1:24). Particular sacrifices were offered at the consecration of priests (Ex 29:1), consecration of an altar (Nm 7), purification of the Levites (Nm 8), sin offerings (Lv 16), day of the new moon (Nm 28:11-14), Passover (Nm 28:19), Feast of Weeks (Nm 28:27), Feast of Trumpets (Nm 29:1-2), Day of Atonement (Nm 29:7-9), and the Feast of Tabernacles (Nm 29:12-38). The Feast of Tabernacles required the largest number of bulls for burnt offerings of all the annual feasts, with a total of 71 being slaughtered during the course of eight days.<\/p>\n<p>Calves were sometimes referred to as “sons of the herd” in the original Hebrew (Gn 18:8; 1 Sm 6:7; 14:32). The calf, a symbol of peacefulness (Is 11:6), was also used figuratively to refer to the weak (Ps 68:30). A calf’s head decorated the back of Solomon’s throne (1 Kgs 10:19). Calves were sometimes fattened in stalls to keep them from running off weight in the field (Am 6:4; Mal 4:2; Lk 15:23) or were kept around the house; the witch of Endor kept a calf in her house that she killed and served to Saul and his men (1 Sm 28:24-25). Calves supplied veal (Gn 18:7), considered a delicacy by the wealthy; Amos referred to stall-fattened calves in a denunciation of luxurious and careless living (Am 6:4). Calves also supplied meat for all Saul’s armies at the great slaughter of the Philistines (1 Sm 14:32). The “fatted calf” served roasted or boiled was gourmet fare, suitable for the finest banquet (Gn 18:7; Mt 22:4; Lk 15:23).<\/p>\n<p>Cattle were subject to the law of firstlings (Ex 13:12). They were a mark of wealth (Gn 13:2) and were considered proper booty of war (Jos 8:2). Aaron, the first high priest, made a golden calf as a rival to the ark of the covenant (Ex 32; Dt 9:16, 21). Even though he represented the calf as an image of the invisible God, it was especially offensive because the calf was a fertility symbol related to Egyptian and Canaanite practices. Two calves were later made by Jeroboam I of Israel (930–909 <span>BC<\/span>) for his shrines at Bethel and Dan (1 Kgs 12:28-33). Hosea’s prophetic denunciations of calf worship were directed at those shrines (Hos 8:5-6; 13:2).<\/p>\n<p>An ox is an adult castrated bull. A steer is a young ox. Oxen were used to do work (Nm 7:3; Dt 22:10; 25:4), though for moving heavy objects, cows were typically favored over bulls because of their more docile nature. Oxen were also used as pack animals (1 Chr 12:40, although they did not have the endurance of the ass, camel, or mule. They usually fed on grass (Nm 22:4; Ps 106:20), but they also ate straw (Is 11:7) and salted fodder (Is 30:24) and could be kept in a stable (Lk 13:15). Oxen could not be offered as sacrifices because they had been castrated (Lv 22:24). They could be used for food but were rarely eaten. Possession of an ox and an ass was regarded as the bare minimum for existence in the ancient Palestinian agriculture economy (Jb 24:3; cf. Ex 20:17).<\/p>\n<p><em>See also<\/em> Agriculture; Food and Food Preparation; Offerings and Sacrifices.<\/p>\n<p class=\"h2\" id=\"Chameleon\">Chameleon<\/p>\n<p>Lizard characterized by its ability to change color according to its surroundings <em>(Chameleon vulgaris).<\/em> To the Israelites the chameleon was ritually unclean (Lv 11:30). The Hebrew word for chameleon is derived from a word meaning “to pant.” A lizard’s lungs are very large, and in ancient times lizards were believed to live on air. A chameleon’s eyes move independently of each other; so at times one eye may be turned upward and the other downward. Chameleons live in trees and bushes, clinging to branches with their long tails.<\/p>\n<p><em>See also<\/em> Lizard (below).<\/p>\n<p class=\"h2\" id=\"Coral\">Coral<\/p>\n<p>Calcareous (lime-containing) skeletons of relatively simple marine organisms <em>(Corallium rubrum).<\/em> Red coral from the Mediterranean and Red Seas is widely used for jewelry and for medicinal purposes. While the animal is alive, the coral is green in color and shrublike in appearance, looking rather like an underwater plant since the coral animals are immobil. When the coral is removed from the water, it becomes hard and red in color.<\/p>\n<p>In ancient times coral was sometimes used as money, along with precious stones, pearls, and gold. Some believe the biblical reference in Lamentations 4:7 (<span>rsv<\/span>) is to pearls rather than to coral, but it is probable that the references in Job 28:18 and Ezekiel 27:16 are to the red coral (see <span>nlt<\/span>).<\/p>\n<p class=\"h2\" id=\"Cricket\">Cricket<\/p>\n<p>Insect of the order Orthptera related to grasshoppers and locusts. According to Leviticus 11:22, the cricket was edible. The reference may be to one of the growth stages of the locust.<\/p>\n<p>The <span>kjv<\/span> translates the Hebrew word as “beetle.” Beetles are insects with chewing mouth parts and two pairs of wings, the fore pair being hard and sheathlike and the hind pair being membranous and folded under the fore pair. Some beetles are carnivorous, others are chiefly herbivorous. Some are aquatic, some produce a secretion that blisters the skin, some damage fabrics, some damage crops, and some feed on other insects that are harmful to humans. In ancient Egypt the beetle, or sacred scarab, was a symbol of the sun god Ra. Scarab seals and amulets were extremely popular in Egypt.<\/p>\n<p class=\"h2\" id=\"Crocodile\">Crocodile<\/p>\n<p>Largest of all existing reptiles <em>(Crocodilus vulgaris),<\/em> attaining a length of well over 20 feet (6 meters). Crocodiles are characterized by large lizardlike bodies supported by short legs. The head terminates in a flattened snout armed with strong conical teeth, each of which is implanted in a distinct socket. New teeth growing from beneath continually replace those in use. The toes are webbed. The back and tail are protected by quadrangular horny shields of varying sizes arranged in regular rows and in contact with one another at the edges. The eyes are covered with movable lids that can be closed when the animal enters the water.<\/p>\n<p>The crocodile spends most of its time in the water where it feeds mainly on fish but also on aquatic birds and even small animals that come down to the water’s edge to drink. It is surprisingly fast and agile on dry land, even though its legs are so short that its belly and tail drag across the earth leaving a distinct path.<\/p>\n<p>Until the beginning of the 20th century, the crocodile was found in the marshes and small coastal rivers of western Palestine. A first-century Roman writer, Pliny, referred to a place in the Holy Land called Crocodeilopolis (“crocodile city”) to the south of Mt Carmel, and visitors to the Holy Land as late as the 19th century reported seeing crocodiles in that general region.<\/p>\n<p>The description of “Leviathan” in Job 41 seems to be based on the crocodile (thus the translation of the <span>nlt<\/span>). The “dragon” of Ezekiel 29:3, used figuratively of the Egyptian pharaoh, may be a reference to the crocodile.<\/p>\n<p class=\"h2\" id=\"Deer\">Deer<\/p>\n<p>Large ruminant (cud-chewing) animals. Only the males have antlers (branching horns). Deer antlers grow annually and are solid, in contrast to those of the antelope and the gazelle. Fully developed antlers are devoid of any covering of skin or horn and, for all practical purposes, may be regarded as a mass of dead bone carried for a certain time by the living animal.<\/p>\n<p>The end of the deer’s muzzle is naked in all species. The stomach is divided into a series of compartments, some of which are used to store partly chewed food. The food is later regurgitated, rechewed, and finally swallowed into a section of the stomach where true digestion takes place.<\/p>\n<p>Three species of deer were known in Palestine: the red deer <em>(Cervus elaphus),<\/em> the Persian fallow deer <em>(Dama mesopotamica),<\/em> and the roe deer <em>(Capreolus capreolus).<\/em> All are now extinct there. The last deer were hunted in the Holy Land in 1914. The red deer referred to in the Bible as “hart” (male), “stag” (male), or “hind” (female) stood about four feet (1.2 meters) high at the shoulder. It was gregarious (living in herds or flocks), each group remaining in a definite territory. Red deer grazed and browsed during the morning and late afternoon (Lam 1:6). The sexes remained in separate herds. The red deer was known for its leaping (Is 35:6) and sure-footedness in the mountains (Ps 18:33; Sg 2:8-9, 17; 8:14; Hb 3:19).<\/p>\n<p>The antlers of the Persian fallow deer (1 Kgs 4:23) were large, flattened, and palmated (shaped like an open palm with fingers extended), and its coat was a yellowbrown. It traveled in small groups, feeding mainly on grass in the morning and evening.<\/p>\n<p>The roe deer (Dt 14:5; 1 Kgs 4:23) was a small, graceful animal, dark reddish brown in summer and yellowish gray in winter. Its antlers were about a foot (30.5 centimeters) long and had three points. The roe deer preferred sparsely wooded valleys and the lower slopes of mountains, grazing in open grasslands. It usually associated in family groups made up of the doe and her offspring. They were shy, yet very curious. The roe deer barked like a dog when disturbed, and they were excellent swimmers.<\/p>\n<p>There is some question as to whether the roe deer is actually referred to in such passages as 1 Kings 4:23; references may be to the fallow deer, although that animal does not seem to have lived in the southern part of Palestine around the Sinai Desert because of its need for ample amounts of food and water. Fallow deer were found in northern Palestine.<\/p>\n<p>The hart (the male red deer) was listed among the clean beasts that Jewish law permitted as food (Dt 12:15, 22; 14:5), but deer were not listed among the animals appropriate for sacrifice. The hind (female red deer) normally gave birth to one calf at a time, though twins were born with some degree of regularity (Jb 39:1; Ps 29:9, <span>kjv<\/span>; Jer 14:5). The gestation period was about 40 weeks. When it was about to give birth, the hind looked for a secure hiding place, preferably in the dense undergrowth of the forest where it could find natural protection for the tiny calf. During the first few days after birth, the mother never went far from her young. The fawn was able to stand on its own legs a few hours after birth. The solicitous care by the hind for her calf during the first days of its life is hinted at in a touching way in Jeremiah 14:4-5, where only a severe drought is said to drive the hind from her calf. Job 39:1-4 describes the calving of the hinds. The hind illustrated grace and charm (Gn 49:21; Prv 5:19), and its dark, gentle eyes and graceful limbs were used to describe the beauty of a woman (Prv 5:18-19).<\/p>\n<p class=\"h2\" id=\"Dog\">Dog<\/p>\n<p>Probably the earliest domesticated animal <em>(Canis familiaris),<\/em> used very early in hunting. The modern dog is believed to have come from the Indian wolf <em>(Canis lupus pallipes).<\/em> The dogs of biblical times probably looked like a modern German shepherd, with short pointed ears, a pointed nose, and a long tail.<\/p>\n<p>The dog was generally looked down upon in biblical times (Prv 26:11; 2 Pt 2:22). The biblical writers did not share modern sentiments about dogs being man’s best friends. The dog was pictured as a scavenger, haunting streets and dumps (Ex 22:31; 1 Kgs 22:38; Mt 15:26; Lk 16:21). Human corpses could become the spoil of dogs (2 Kgs 9:35-36). In general, dogs served the same function as vultures and other birds of prey. Most of the 41 references in the Scriptures to dogs show strong disfavor. Dogs were considered cowardly, filthy creatures.<\/p>\n<p>Dogs used in hunting occur in paintings in Egyptian tombs, and there is a reference to dogs herding sheep in Job 30:1. One good quality of dogs highly esteemed by the Israelites was watchfulness (Is 56:10). In general, however, in biblical times “dog” was a term of contempt (1 Sm 17:43; 2 Sm 16:9) and was used of overly submissive persons (2 Sm 9:8; 2 Kgs 8:13) and of evil persons (Is 56:10-11; Mt 7:6; Phil 3:2; Rv 22:15).<\/p>\n<p>Dogs, like pigs, were voracious and omnivorous (eating any kind of food). In response to a Gentile woman’s request that he heal her daughter, Jesus used the metaphor of throwing household food scraps to dogs (Mt 15:22-28; Mk 7:25-30). At the time of Jesus, the word “dog” was a standard Jewish term of contempt for Gentiles who, like dogs, were considered unclean, although the diminutive form of the word, used by Jesus, softened this considerably. Seeing her faith, Jesus granted the woman’s request, giving a non-Jew some of “the children’s bread.”<\/p>\n<p class=\"h2\" id=\"Donkey\">Donkey<\/p>\n<p>Beast of burden. The donkey of the Holy Land <em>(Equus asinus)<\/em> was quite different from the European donkey of today, which is usually a small, stubborn animal. In biblical times the donkey was a beautiful, stately, friendly animal. Its color was usually reddish brown. Three wild races have been described, all from Africa. The race from northwest Africa is extinct; the one from northeast Africa, if not extinct, is close to extinction; the Somalian race, which survives, did not play an important part in domestication. The northeast African race, the Nubian donkey, was evidently domesticated in the Nile River region in early historic times. The donkey was used as a mount from the time of domestication on. It is first mentioned in the Bible among the animals that Abraham acquired in Egypt (Gn 12:16). The donkey was primarily a beast of burden, driven but not bridled. From the time of the Middle Kingdom on (c. 2040 <span>BC<\/span>), it was used for riding in Egypt, but only the Jews and Nubians rode donkeys regularly. The donkey was also used for threshing grain and for pulling the plow. In Arab countries today peasants plow with a donkey and a cow or camel hitched together. In Israel the law forbade plowing with a donkey and an ox hitched together (Dt 22:10). Until the time of Solomon (960 <span>BC<\/span>), horses were not used in Palestine. From that time on, the horse was ridden by warriors; the donkey was used by those who were traveling peaceably.<\/p>\n<p>The donkey was held in high regard by the Jews and was considered an economic asset. An individual had to have a donkey for minimum existence (Jb 24:3), and wealth was frequently counted by the number of donkeys one possessed (Gn 12:16; 24:35). The donkey was considered an acceptable gift (Gn 32:13-15). It was allowed to rest on the Sabbath (Dt 5:14). Women in biblical times often used the donkey as a riding animal (Jos 15:18; 1 Sm 25:23; 2 Kgs 4:24); often a special driver would help a woman guide the animal, running along at its side. If a married couple possessed only one donkey, the husband usually walked alongside while the wife rode (Ex 4:20).<\/p>\n<p>The people of Israel returning from Babylon had ten times as many donkeys as horses and camels (Ezr 2:66-67; Neh 7:68-69). Job’s wealth was indicated by the fact that he had 500 she-donkeys before catastrophe hit him (Jb 1:3); after his recovery he had 1,000 donkeys (Jb 42:12). Joseph’s brothers used donkeys to transport the grain they purchased in Egypt (Gn 42:26; 43:24). Abigail transported food on donkeys to David and his troops during their conflict with Saul (1 Sm 25:18). David assigned one of the 12 managers of his royal estates to look after his donkeys exclusively (1 Chr 27:30).<\/p>\n<p>The onager, or Syrian wild donkey <em>(Equus hemionus hemihippus)<\/em>, is an intermediate between the true horse and the true donkey. Its ears are longer than those of a horse but shorter than those of a donkey. The front hooves are narrow; there are chestnuts (callouslike spots on the inside of the knees) on the front legs only, and the tail is short haired for a long distance from its root so that it appears to be tufted.<\/p>\n<p>The Sumerians (ancient Mesopotamians) were able to domesticate the onager, which was eventually replaced by the horse. It was used to draw chariots in Ur; a number of onagers were buried with their vehicles in a royal grave that dates from about 2500 <span>BC<\/span>. Later the wild onager was a favorite hunter’s prize for Babylonian and Assyrian kings.<\/p>\n<p>The onager was very common in the steppe lands near Israel, where it was described as a freedom-loving desert animal (Jb 24:5; 39:5-8; Ps 104:11; Is 32:14; Jer 2:24; Hos 8:9). Ishmael was described as “free and untamed as a wild donkey” (Gn 16:12, <span>nlt<\/span>)—that is, one who could not adjust to domestic life. Drought seems to have been responsible for the population decline of the onager in biblical times (Jer 14:6). The modern onager <em>(Equus hemionus onager)<\/em> is slightly larger than the Syrian wild donkey that is extinct.<\/p>\n<p><em>See also<\/em> Travel.<\/p>\n<p class=\"h2\" id=\"Dragon\">Dragon<\/p>\n<p>Any one of a number of monstrous land and sea creatures. In biblical usage, “dragon” does not refer to the huge, fire-breathing, winged reptile of European folklore. The translators of the <span>kjv<\/span> used the term to translate two Hebrew words that are usually rendered more precisely in modern translations. One word referred to desert animals; most scholars agree with the <span>niv<\/span> that “jackals” is its proper meaning (Ps 44:19; Is 13:22; Jer 9:11; Mal 1:3). <em>See<\/em> Jackal (below).<\/p>\n<p>The other Hebrew word translated “dragon” is harder to define. It was frequently used in reference to serpents (so translated in the <span>rsv<\/span>: Ex 7:9-12; Dt 32:33; Ps 91:13). In other <span>rsv<\/span> passages it is translated “sea monster” (Gn 1:21; Jb 7:12; Ps 148:7). The exact identity of such sea monsters is not known. Several <span>rsv<\/span> passages retain the English “dragon.” In two of them (Ps 74:13; Is 27:1), the context indicates that sea monsters are meant. In three others (Is 51:9; Ez 29:3; 32:2) “dragon” seems to refer to the crocodile, a figurative reference to the Egyptian pharaoh at the time of the exodus. Jeremiah 51:34 (translated “monster” in the <span>rsv<\/span>) may also refer to a voracious creature such as a crocodile. <em>See<\/em> Crocodile (above).<\/p>\n<p>Babylonian myths described monsters and dragons in primordial conflict with the god Marduk; they represented the principle of evil. In its figurative usages in Scripture, “dragon” has a similar significance, especially in the prophetic books. In the book of Revelation it is a symbol of Satan, the archenemy of God and his people (Rv 12:3-17; 13:2, 4, 11; 16:13; 20:2).<\/p>\n<p class=\"h2\" id=\"Fish\">Fish<\/p>\n<p>Aquatic animals frequently mentioned in the Bible without names or descriptions that enable us to identify the particular species. Since time immemorial, fish have constituted one of the staple foods of humanity, and they still serve as the chief source of protein in many parts of the world. The trade in fish was highly developed in biblical times. For example, one of the gates in Jerusalem was called the Fish Gate (Neh 3:3; Zep 1:10). The law in Leviticus 11:9-12 permitted the Jews to eat fish, but only those having both fins and scales. Scaleless fish such as catfish were forbidden, even though they had fins.<\/p>\n<p>Egyptian paintings depict various methods of fishing, and the Philistines fished in the Mediterranean Sea. Since the people of Israel were not a seafaring nation, it is safe to assume that most of their fish came from freshwater lakes and rivers, especially the Sea of Galilee. Some 36 species of fish have been identified in that lake, including varieties of perch, carp, barbel, “sardine,” and catfish.<\/p>\n<p>The method of fishing characteristic of NT times was the dragnet. After a boat had put out into the deep (Lk 5:4), a large net would be thrown out from it and then dragged toward shore by the rowers in the boat, possibly with the help of a crew in another boat. The catch was sorted out on shore (Mt 13:47-48). Fishing was usually carried out at night when the coolness of the water brought fish closer to the surface and when they could not see the approaching nets.<\/p>\n<p>The Jews also fished by hook and line (Mt 17:27), a few by spear (Jb 41:7), and some by the throw net (Ez 47:10). Habakkuk refers to hook-and-line fishing, netting, and seining (1:15).<\/p>\n<p>Very early in the history of the Christian church the fish became a symbol for Christ and the faith. It was scratched on the walls of Roman catacombs and may be seen today decorating walls, altars, pews, and vestments. The symbol came into use because the Greek word for “fish” <em>(<\/em><span class=\"greek\" lang=\"el\">ichthus<\/span><em>)<\/em> is composed of the first letter of each word in the Greek phrase “Jesus Christ, Son of God, Savior.” <em>See<\/em> Whale (below).<\/p>\n<p class=\"h2\" id=\"Flea\">Flea<\/p>\n<p>Tiny, irritating insect (1 Sm 24:14; 26:20, <span>nlt<\/span>). Many species of fleas occur in Palestine, the most common being <em>Pulex irritans.<\/em> About a thousand species are known around the world. Fleas are wingless parasites that have sharp jaws and suck out blood from the bodies of humans and animals. The body is wedge shaped, enabling the flea to burrow into folds of skin and hide there. The eggs, laid by the female in dust heaps in the corners of rooms, hatch into small, white larvae that pupate (a nonfeeding stage) in a cocoon. Soon adult fleas appear that immediately attach themselves to the body of a host. The female requires blood for the development of her eggs.<\/p>\n<p>A flea bite is painful and causes some swelling and itching. Fleas are attracted by warmth. With favorable moisture and temperature, adult fleas can live a year or longer without food, but they are voracious feeders. The most dangerous fleas are those of the rat that transmit the organism responsible for bubonic plague. There were 41 recorded epidemics of bubonic plague before the Christian era.<\/p>\n<p class=\"h2\" id=\"Fly\">Fly<\/p>\n<p>Insects of the order Diptera, which have one pair of wings. Many winged insects of other orders, however, are also called flies, such as the dragonfly or butterfly.<\/p>\n<p>As in almost all parts of the world, flies are abundant in Palestine. One of the most numerous is the common housefly <em>(Musca domestica),<\/em> found chiefly around dung heaps and garbage. The female lays her eggs, out of which emerge white maggots that feed on refuse. After a few days the maggot develops into a cocoon out of which emerges the adult housefly. In the summer the whole cycle lasts about 12 days, so that a fly can breed about 20 generations a year.<\/p>\n<p>Another fly common to Palestine is the botfly (family Oestridae). It causes much discomfort among livestock by irritating them and spreading diseases. Tabanid flies (family Tabanidae), including the horsefly (genus <em>Tabanus<\/em>) and related species, are also found in Palestine. Both the botfly and horsefly are known as gadflies because of the persistent distress they inflict. Babylonian King Nebuchadnezzar is spoken of as a gadfly in view of his invasion of Egypt (Jer 46:20).<\/p>\n<p>The fourth plague in Egypt just before the exodus featured “swarms of flies” (Ex 8:21-31, <span>nlt<\/span>; cf. Pss 78:45; 105:31). Those swarms may have been made up of any or all the flies mentioned above. The maggots mentioned in Job 25:6 and Isaiah 14:11 and the worms in Exodus 16:24 and Job 7:5 and 17:14 were probably fly larvae.<\/p>\n<p>A proverb quoted in Ecclesiastes 10:1 probably refers to the housefly, which would be attracted to an open, perfumed ointment bottle. Once inside it would drown and eventually decay, causing the ointment to spoil and stink. The fly is also referred to in Isaiah 7:18 where it symbolizes Egypt. Isaiah may have had in mind a horsefly <em>(Tabanus arenivagus)<\/em> that attacks both humans and animals.<\/p>\n<p>Philistine inhabitants of the city of Ekron worshiped a god named Baal-zebul, meaning “Lord of the high places.” The Hebrews mockingly spoke of Baal-zebub, meaning “Lord of the flies” (2 Kgs 1:2). The NT form is Beelzebub (e.g., Mt 10:25; 12:24, 27).<\/p>\n<p class=\"h2\" id=\"Fox\">Fox<\/p>\n<p>Small, doglike carnivore with a bushy tail that is about half its body length. The red fox of the Holy Land <em>(Vulpes palaetinae)<\/em> is similar to the North American red fox; it is smaller than a wolf and is normally a nocturnal solitary animal. The omnivorous fox eats almost any kind of food—fruits, plants, mice, beetles, and birds—but seldom touches carrion. It loves the sweet juice of grapes, but it also burrows underground tunnels that can destroy the vines (Sg 2:15). The fox is intelligent and known for its slyness (Lk 13:32). It has considerable endurance and can run at speeds up to 30 miles (48 kilometers) per hour. The Jews rebuilding Jerusalem’s wall were taunted by the wisecrack that even a fox jumping on their wall would knock it over (Neh 4:3).<\/p>\n<p>The Egyptian fox <em>(Vulpes niloticus)<\/em> is found in the central and southern parts of the Holy Land. It is somewhat smaller than the common red fox. Its back is rust colored and its belly light. The Syrian fox <em>(Vulpes flavescens)<\/em> that lives in the northern part of the Holy Land is shiny gold in color.<\/p>\n<p>Some OT references such as Psalm 63:10 and Lamentations 5:18 are translated “fox” in the <span>kjv<\/span> but probably refer to jackals. Jackals, not foxes, hunt in packs and tend to act as scavengers.<\/p>\n<p class=\"h2\" id=\"Frog\">Frog<\/p>\n<p>Amphibian (genus <em>Rana<\/em>), living part of its life in the water and part on land.<\/p>\n<p>Frogs and toads are covered with soft, hairless skin and lack a tail in the adult stage. The hind legs are much longer and more powerfully developed than the forelegs so that the animals are able to jump large distances. It has been suggested that the frog referred to in Scripture is an edible one, <em>Rana ridibunda,<\/em> one of the aquatic frogs found in Egypt and in the stagnant waters of the Holy Land.<\/p>\n<p>The female frog lays her eggs in the water; after about a week the eggs hatch into tadpoles. Gradually through metamorphosis the tail is lost and limbs are acquired. Frogs must maintain a moist skin since they take oxygen through the skin as well as through their lungs; thus they must always remain close to water. They feed on insects and worms.<\/p>\n<p>Frogs are found throughout the Palestinian lowlands, where their croaking is heard in the spring and on summer evenings. The Israelites seem to have associated frogs primarily with sliminess and foulness. They fell into the category of creeping or swarming creatures, which in general were ritually unclean (Lv 11:29-31). Since the frog was not specifically listed, however, rabbis did not consider it one of the animals that defiled human beings through contact.<\/p>\n<p>In Revelation 16:13 certain foul spirits are said to look like frogs. The ancient Egyptians made the frog a symbol of life and birth and an image of Heqet, the patron goddess of birth. She is depicted with a frog’s head giving life to the newborn. Thus that deity was discredited when the power of God afflicted Egypt in the second of the ten plagues on the Egyptians with the very animal that was her symbol (Ex 8:1-14; Pss 78:45; 105:30). The frog in question may have been the spotted frog of Egypt <em>(Rana punctata,<\/em> or <em>Rana ridibunda).<\/em><\/p>\n<p><em>See also<\/em> Plagues upon Egypt.<\/p>\n<p class=\"h2\" id=\"Gazelle\">Gazelle<\/p>\n<p>Small, dainty, graceful antelope with hollow recurved horns on both sexes. Two varieties exist in the Holy Land, the dorcas gazelle <em>(Gazella dorcas),<\/em> which is pale fawn in color and up to 22 inches (56 centimeters) tall, and the Arabian gazelle <em>(Gazella arabica),<\/em> which is a dark smoky color and up to 25 inches (63.5 centimeters) tall.<\/p>\n<p>Gazelles are still quite common throughout the desert and steppe areas of the Holy Land, especially in the Negev Desert. Herds usually consist of from 5 to 10 animals, but some varieties assemble in large migratory herds in the fall to relocate to lower elevations and new feeding grounds. Gazelles are herbivorous (plant eating). They are very shy and post guards to warn the herd of approaching danger.<\/p>\n<p>In biblical times the gazelle was probably the game animal most hunted by the Jews (Prv 6:5; Is 13:14). Pharaoh Tutankhamen hunted gazelles and ostriches. The gazelle is said to have graced Solomon’s table (1 Kgs 4:23). Gazelles were not easy to catch because of their great speed (2 Sm 2:18; 1 Chr 12:8; Prv 6:5); they surpass the deer in swiftness. They were trapped in various ways—encircled with nets, driven into enclosures with pitfalls, or forced into narrow valleys and shot with arrows. The Bedouin hunt gazelle with falcons and dogs; the falcon annoys the gazelle, striking it on the head and injuring it so that the dogs can overtake it.<\/p>\n<p>The gazelle is referred to in Song of Songs 2:9, 17; 4:5; 7:3; 8:14, where it is an image of feminine beauty.<\/p>\n<p class=\"h2\" id=\"Gecko\">Gecko<\/p>\n<p>Reptile of the family Gekkonidae, referred to in Leviticus 11:30. In Jewish food law it was a ritually unclean lizard. There are seven species of geckos in the Holy Land (including <em>Hemidactylus turcicus<\/em> and <em>Ptyodactylus hasselquistii,<\/em> all insectivorous—insect eating). The gecko makes a low mourning sound by vibrating its tongue rapidly against the roof of its mouth. In legend the gecko was said to cause leprosy by crawling across a person’s body.<\/p>\n<p>Another name for the gecko is the wall lizard, so named because it can walk upside down on ceilings with the aid of the suction discs on its toes—but it often plops down into the middle of the home. Since it was considered unclean, such an intrusion would have been a disgusting nuisance to Jewish households (Lv 11:31-38).<\/p>\n<p><em>See also<\/em> Lizard (below).<\/p>\n<p class=\"h2\" id=\"Gnat\">Gnat<\/p>\n<p>Any very small fly, in common and biblical usage. According to the <span>nlt<\/span>, the third plague in Egypt before the exodus consisted of gnats (Ex 8:16-18; Ps 105:31). The <span>kjv<\/span> translates the Hebrew word there as “lice,” but the breeding pattern described in Exodus 8—insects rising from the dust—seems to fit gnats better than lice. Since “gnat” is a general term, the small flies of that plague may have included several small species such as mosquitos, harvester gnats, midges, or sand flies.<\/p>\n<p>The sand fly inflicts a far more painful bite than the mosquito. Further, it does not betray itself by a buzzing noise in flight and is so small that it penetrates most mosquito netting.<\/p>\n<p>Gnats were drawn to wine while it was fermenting. The Pharisees in particular would strain their wine to avoid consuming unclean insects (Mt 23:24).<\/p>\n<p class=\"h2\" id=\"Goat\">Goat<\/p>\n<p>Cloven-hooved mammals (genus <em>Capra<\/em>) with large eyes and big, floppy ears that constantly twitch. Both males and females have backward arching horns. The Palestinian goat is a ruminant (cud-chewing animal) of lighter build than the sheep.<\/p>\n<p>The goat was probably the earliest ruminant to be domesticated. Its wild ancestor seems to have been the Gezoar goat <em>(Capra aegagrus).<\/em> Wild goats are believed to have been domesticated very early in Palestine. The goat of Bible times was probably the Syrian or Mamber variety <em>(Capra hircus mambrica).<\/em> Domesticated goats may have as many as four kids in a litter, whereas wild goats bear only one or two.<\/p>\n<p>The Palestinian goat was commonly black. Speckled and spotted goats were a rarity, and for that reason Jacob’s request for those goats in Genesis 30:32 appeared very modest. There may also have been red goats (cf. 1 Sm 16:12; 19:13, where goat’s hair was used to imitate David’s hair, which was “ruddy” or auburn).<\/p>\n<p>Almost every part of the goat was used by the Israelites. The whole goat was used for sacrifice. Its flesh served as meat (Lv 7:23; Dt 14:4), and it was the principal source of milk (Prv 27:27). Goats were sheared in the late spring, and the goat hair was used for weaving tent cloth and for various domestic purposes (Ex 36:14; 1 Sm 19:13, 16). The tabernacle at Mt Sinai was made of goat’s hair blankets (Ex 26:7).<\/p>\n<p>Adult male goats were generally not eaten because of their strong flavor and toughness and also because they were necessary to insure the flock’s increase. Young kids, however, were usually the chief meat for a feast and were offered to visitors as a symbol of hospitality. Goat milk is richer than the milk of cows and sheep and evidently had broader uses. A good goat gives three quarts of milk a day, from which a rich butter and buttermilk can be made. The average Hebrew family could have lived almost entirely on a single goat’s production.<\/p>\n<p>Goatskin was tanned as leather, and the whole hide was turned into a skin bottle by sewing shut leg and neck apertures (Gn 21:14; Jos 9:4). Goatskin had many uses, including the construction of Hebrew musical instruments. The nebal, a large harp, was made with goatskin for its base sound. Drums had goatskin coverings.<\/p>\n<p>Goats were herded with sheep in biblical times, but each group remained separate following its own bell-laden leader. Jesus was evidently referring to their common herding in his description of the Last Judgment (Mt 25:31-46).<\/p>\n<p>Because of their wool, sheep are valued more than goats. However, where pasture and water are scarce and thorny shrubs dominate over grass, sheep are difficult to keep and goats become important. They can live under conditions that suit neither cows nor sheep, producing large quantities of milk. The goat does not supply fat as the sheep does, and since its hair is coarse its wool is rather scarce. Goat-hair cloth called cilicium was used to make tents.<\/p>\n<p>Goats have voracious appetites. They also were responsible for much damage done to the land of Palestine, breaking down terraces, destroying forests, and bringing about soil erosion by eating off all cover.<\/p>\n<p>The goat was recognized as a form of wealth, subject to the law of firstlings (Nm 18:17). It had to be eight days old before it could be offered as a sacrifice. A year-old male goat was one of the animals offered at the Passover (28:22), and two goats were offered on the Day of Atonement (Lv 16:7-10). The goat was also used for other specific sacrifices.<\/p>\n<p>The ibex, a type of wild goat <em>(Capra ibex nubiana),<\/em> still lives in small numbers on the cliffs close to the Dead Sea. That it was known in ancient times is evident from rock carvings. It is distinguished from the true wild goat by having a more compact rump and horns that are slender and curved back. Its slender legs and sharp cloven hooves enable it to cling to narrow rock ledges, to jump between them, and to climb steep cliffs.<\/p>\n<p>Usually the ibex is found in rugged mountain country among rocky crags and meadows just below the snow line (Ps 104:18). In Job 39:1 they are referred to as “mountain goats.” They frequently gather in herds of 5 to 20. They graze and browse, being active in the afternoon and sometimes feeding through the night. The large horn of the ibex was at one period made into the shofar that was blown in the second Jerusalem temple to announce the new year and the jubilee year.<\/p>\n<p>The goat was often used in a figurative and symbolic sense by the writers of the Bible: in Song of Songs 4:1 and 6:5 for the bride’s black hair; in Matthew 25:31-46 for the wicked; and in Ezekiel 34:17 and Daniel 8:5-8 for various human leaders.<\/p>\n<p class=\"h2\" id=\"Grasshopper\">Grasshopper<\/p>\n<p>Large insects of the Orthoptera order. They have chewing or biting mouth parts and two pairs of wings, the front pair of which is narrow and somewhat thickened and the hind pair membranous and used for flying. When not in use the flight wings are folded beneath the protective front wings like a fan against the body. By rubbing their wings together, male grasshoppers produce sounds that both males and females can detect. Grasshoppers pass through a partial metamorphosis; the egg hatches into a juvenile nymph that looks like an adult except for its smaller size and undeveloped wings. After several months the nymph becomes a winged adult.<\/p>\n<p>The terms “grasshopper” and “locust” are often used interchangeably. Actually the locust is a kind of grasshopper. Also confusing is the fact that other insects such as cicadas are sometimes called locusts. The difference between grasshoppers and locusts depends more on behavior than appearance. Grasshoppers are individual insects that lead solitary lives and do not migrate. The same insects when migrating in a swarm are called migratory grasshoppers or locusts. Elimination of their food supply by drought, flood, or fire may lead to migration. Climatic factors such as a warm dry winter also stimulate migrations.<\/p>\n<p>Grasshoppers and locusts have been a staple food in the Middle East and also among the Indians of the American Southwest. To the Israelites the grasshopper was considered ritually clean and could be eaten (Lv 11:22).<\/p>\n<p><em>See also<\/em> Locust (below).<\/p>\n<p class=\"h2\" id=\"Hare\">Hare<\/p>\n<p>Animal of the genus and species <em>Lepus europaeus judaeus, Lepus capensis,<\/em> and <em>Lepus arabicus.<\/em> It is found in open country, often near or on cultivated lands, and in woods, usually deciduous rather than evergreen. It is an herbivorous rodent and is different from the rabbit, which is not found in Palestine. Although it is not a true ruminant according to modern classification (because it does not have a four-chambered stomach), the hare does rechew its food. It has a process of partial regurgitation of material too hard for the cells in the stomach to absorb initially; thus, the hare actually chews food previously swallowed.<\/p>\n<p>Near Eastern hares have very long ears and large hind feet; their feet are well furred. They are similar to American jackrabbits, which are true hares. Hares do not dig or occupy burrows the way rabbits do. Hares are mainly nocturnal and spend their inactive hours hiding in vegetation. They eat grasses and herbaceous matter as well as twigs and young bark of woody plants. Hares breed with great rapidity—the young attaining sexual maturity at six months after birth.<\/p>\n<p>The hare was ceremonially unclean (Lv 11:6; Dt 14:7), evidently because although it appeared to chew its cud, it did not have cloven hooves. Consumption of hares has also been forbidden among the Arabs, Chinese, and Lapps, but the hare was widely hunted by other people in ancient and modern times. Its great speed, prolific breeding, timidity, and caution have saved it from extermination by its many enemies.<\/p>\n<p class=\"h2\" id=\"Hippopotamus\">Hippopotamus<\/p>\n<p>Large beast of problematic interpretation. Some early interpreters thought it referred to the elephant, others to the wild ox, the mammoth, or any large animal. It was called “behemoth” by the <span>kjv<\/span> translators. Today it is generally agreed that the reference is to the hippopotamus <em>(Hippopotamus amphibius),<\/em> a large, thick-skinned, amphibious mammal, an ungulate (having hooflike toenails) with a large head, a bulky, hairless body, and short legs.<\/p>\n<p>The description in Job 40:15-24 fits closely the modern hippopotamus (see <span>nlt<\/span>), except for the depiction of the tail. At present the hippopotamus is found only in the rivers of Africa, but there is fossil evidence that it has existed in the Holy Land, perhaps in the swamps of northern Galilee and the Jordan Valley.<\/p>\n<p>The hippopotamus has highly developed sense organs, placed in such a way that it can see, hear, and smell almost without being seen; its eyes, ears, and nostrils can reach above water while the rest of the animal lies submerged. It has a large mouth, large tusks, and a short, heavy throat. The strong legs are so short that the belly almost reaches the ground when the animal is on the land. The hippopotamus lives on plants and herbs growing in rivers, but if food is scarce there, it forages on land, usually at night. In spite of its heavy body it is surprisingly agile on land.<\/p>\n<p class=\"h2\" id=\"Horse\">Horse<\/p>\n<p>Przewalski’s horse (<em>Equus przewalskii,<\/em> an eastern race that roamed about Mongolia until modern firearms destroyed most of them after World War I) and the tarpan (a western race of southern Russia that became extinct in the Ukraine in 1851). The domesticated horse <em>(Equus caballus)<\/em> seems to have been derived from the tarpan. The original site of domestication is believed to have been Turkestan, a region north of Afghanistan and India, now in Russia. The horse differs from the donkey in that it has shorter ears, a longer mane with a forelock, a long hairy tail, and a soft, sensitive muzzle.<\/p>\n<p>Horses were used in war not only for riding but also for pulling the heavy, springless war chariots. Two kinds of horses were needed for these different purposes, and the Hebrews distinguished between chariot horses and cavalry horses.<\/p>\n\n<p>The Lord warned the early Israelites against unnecessarily amassing military strength in the form of horses and thereby following the oppressive tactics of the powerful Egyptians (Dt 17:14-16), but the demands of war caused both David and Solomon to import horses from Egypt into their kingdoms and to breed them. Solomon greatly increased the number of horses in the Jewish kingdom and maintained large stables at various cities (1 Kgs 10:26) such as the regional defense centers of Megiddo, Hazor, and Gezer (1 Kgs 9:15-19). Ahab’s horses are mentioned in 1 Kings 18:5, and records of Shalmaneser III state that Ahab furnished 2,000 chariots to a coalition against Assyria.<\/p>\n<p>In early Israel, the horse was opposed as a symbol of pagan luxury and of dependence on physical power for defense (Dt 17:16; 1 Sm 8:11; Ps 20:7; Is 31:1). Horse trading, mentioned as early as Genesis 47:17, was carried on by Solomon between Egypt and the Syro-Hittite principalities (1 Kgs 10:28-29). Most biblical references to horses refer to their use in war, but horses were also used for transportation. Riding seems to have been less popular than the use of chariots. Cavalry units were not introduced until the 12th century <span>BC<\/span> by the Medes. Joseph rode in Pharaoh’s second horse-drawn chariot (Gn 41:43), and Absalom made a display by riding a horse-drawn chariot (2 Sm 15:1). Naaman traveled by horse and chariot (2 Kgs 5:9). Later, horses were so common in Jerusalem that the royal palace had a special horse gate (2 Chr 23:15), and a gate of the city itself was known as the Horse Gate (Neh 3:28; Jer 31:40). Mordecai rode a royal horse of King Xerxes as a sign of honor (Est 6:8-11). Horses are often spoken of figuratively (Ps 32:9; “mare,” Sg 1:9; “stallions,” Jer 5:8; 12:5), especially in the context of judgment (Hb 3:8; Zec 1:8; 6:1-8; Rv 6:2-8; 9:17; 19:11-16).<\/p>\n<p><em>See also<\/em> Warfare; Travel.<\/p>\n<p class=\"h2\" id=\"Hyena\">Hyena<\/p>\n<p>Stocky carnivore <em>(Hyaena hyaena)<\/em> with coarse hair, an erect mane, and long hairs along the neck and back. Hyenas live in holes among rocks and banks. They are mainly nocturnal but are ordinarily neither noisy nor aggressive. Their cry, however, is a disagreeable, unearthly sound. Hyenas usually feed on carrion, crushing bones with their powerful jaws. If the carrion supply is inadequate, they will kill sheep, goats, or other small animals. When threatened, hyenas growl and erect their mane, but they rarely fight. They are massively built with forelegs longer than the hind legs.<\/p>\n<p>Known as scavengers in Africa, hyenas eat domestic refuse in the villages. In Palestine the striped hyena is a common predator, preferring rocky territory and even rock tombs. Since hyenas were notorious for raiding the graves of the dead, all Israelites who could afford it arranged for burial in tombs protected by massive stone doors. Absalom, King David’s son who was killed by Joab in the wild, was buried under a huge pile of stones to protect his corpse from molestation by hyenas (2 Sm 18:17).<\/p>\n<p class=\"h2\" id=\"Jackal\">Jackal<\/p>\n<p>Carnivore <em>(Canis aureus)<\/em> smaller than the true wolf and with a shorter tail. It is similar to the fox but has a broader head, shorter ears, and longer legs. The fox is solitary; the jackal tends to be gregarious. Its tail can be drooping or erect, compared with the long horizontal tail of the fox. Jackals usually prowl at night, either singly, in pairs, or in packs through open savannah country. They eat small mammals, poultry, fruit, vegetables, and carrion. They spend their days in thickets and clumps of vegetation. Often they obtain scraps from kills by larger carnivores. Jackals can run at speeds of about 33 miles (53 kilometers) per hour.<\/p>\n<p>The jackal can reach a height of about 20 inches (51 centimeters), roughly the size of a German shepherd dog. Its back is pale yellow with dark, almost black, flanks. Its lips are black and its ears white on the inside. The howl of the jackal sounds like the crying of a child or the heartrending wail of the bereaved (Mi 1:8; cf. Jb 30:29). To other jackals the howl is merely an invitation calling the pack together for its nocturnal hunting.<\/p>\n<p>OT references are chiefly to jackals prowling around ruined cities and wilderness areas (Neh 2:13; Ps 44:19; Is 13:22; 34:13; 35:7; Jer 9:11; 14:6; 49:33; 51:37; Lam 4:3; 5:18; Mal 1:3). Many such references are translated “dragon” in the <span>kjv<\/span>, but “jackal” is more appropriate.<\/p>\n<p class=\"h2\" id=\"Leech\">Leech<\/p>\n<p>Segmented worm (class Hirundinea) up to five inches (12.7 centimeters) long with a flat body equipped with suction pads at each end. The mouth, located at the bottom of the front suction pad, has three teeth that the leech uses to pierce the skin of its host. The leech feeds on blood, and its glands secrete an anticoagulant to prevent the blood from clotting. The ordinary medicinal leech (Hirudo medicinalis) is abundant in springs and ponds from the Negev Desert to Galilee. It adheres to the bodies of human beings and animals that submerge themselves in water, injects its anticoagulant, and sucks their blood.<\/p>\n<p>The reference in Proverbs 30:15 is uncertain (see <span>nlt<\/span>) but may be to the parasitic and greedy nature of the horse leech (genus <em>Haemopis<\/em>). The small horse leech enters its host’s mouth and nostrils from water while the animal is drinking. A leech weighing one-half ounce (14.2 grams) has been known to gorge itself with two and a half ounces (71 grams) of concentrated blood and then to exist for 15 months with no more to eat.<\/p>\n<p class=\"h2\" id=\"Leopard\">Leopard<\/p>\n<p>Called <em>Panthera pardus tulliana,<\/em> it is the most widespread of all the large wildcats. In rocky areas it lives in caves, but in forested regions it lives in thick vegetation. In OT times many lived in the vicinity of Mt Hermon (Sg 4:8).<\/p>\n<p>The leopard is somewhat smaller than the tiger, measuring up to 5 feet (1.5 meters) in length with a tail of about 30 inches (.8 meter). Its body is better proportioned than that of the tiger. The leopard takes its victim by surprise from a silent ambush, often concealing itself near villages or watering places and waiting for its prey, remaining in one spot for long spans of time. The leopard is swift on the ground (Hb 1:8), agile in trees, and very graceful in its movements. Its color is yellowish speckled with black spots (Jer 13:23). Daniel and John saw visions in which leopards were symbols of world powers (Dn 7:6; Rv 13:2).<\/p>\n<p>The leopard is a wary and cunning animal, formidable and ferocious (Jer 5:6; Hos 13:7; cf. Is 11:6). The leopard is dangerous not only to domestic animals but also to humans. With its natural camouflage it can hide on the forest floor, blending into the changing light and shadows. The Israelites were terrified of the leopard because it constantly ravaged their sheep and goats. Several biblical place names suggest that they were known for the leopards in their vicinity: Nimrah, Beth-nimrah, and Nimrim, a district northeast of the Dead Sea. It has survived in the Holy Land into the present century; a few leopards still exist in remote areas near Mt Tabor and Mt Carmel.<\/p>\n<p class=\"h2\" id=\"Leviathan\">Leviathan<\/p>\n<p>Sea monster mentioned several times in the Bible (Pss 74:14; 104:26; Is 27:1, <span>nlt<\/span>). It may refer to any of the larger marine animals such as large jellyfish, whales, or sharks, or to a large reptile like the crocodile. Some scholars think “Leviathan” may refer to animals now extinct, such as ichthyosaurs and plesiosaurs (marine reptiles similar to dinosaurs). The scriptural term might also refer to certain dinosaurs that spent part of their lives half-submerged in shallow lakes and oceans. Other scholars believe that most of the references are to the crocodile.<\/p>\n<p><em>See also<\/em> Crocodile (above).<\/p>\n<p class=\"h2\" id=\"Lion\">Lion<\/p>\n<p>Large, tawny-colored carnivore <em>(Panthera leo)<\/em> that preys chiefly on hoofed mammals and charges by a series of leaps and bounds. Within historic times the lion ranged in Africa, Europe, and the Holy Land. In ancient times the territories of the African and Persian lions met in the Middle East. The lion of the Holy Land was the Asiatic or Persian lion <em>(Panthera leo persica).<\/em><\/p>\n<p>The males have heavy manes that stop at the shoulders but cover much of the chest. The Persian lion cannot climb and is mainly nocturnal, returning to its lair or a thicket by day (Jer 4:7; 25:38; Na 2:11-12). This lion is about 5 feet (1.5 meters) long with a tasseled tail 30 inches (.8 meter) or so long; its shoulders may reach a height of 35 inches (.9 meter). It is one of the smallest of the lion breeds.<\/p>\n<p>Lions are usually found in pairs, though sometimes in larger numbers. A small group is known as a pride. They generally prefer open country but in Palestine evidently prowled the subtropical vegetation of the Jordan River valley. Lions, which usually hunt at dusk, kill smaller animals by a blow of the paw, larger ones by a bite in the throat. A lion does not remain in the same place for more than a few days. The animal is in its prime at about seven years of age, when it weighs from 400 to 600 pounds (181.6 to 272.4 kilograms).<\/p>\n<p>The lion does not characteristically attack humans, though like other great cats it may become a man-eater (1 Kgs 13:24-28; 20:36; 2 Kgs 17:25-26; Ps 57:4; Dn 6:7-27). Ordinarily, it attacks only out of great hunger or in self-defense. A very young lion that attacks humans can become dangerous if it develops a taste for human flesh. A very old lion, expelled from the pride because it can no longer keep up in the pursuit of antelope or gazelles, may choose humans as a relatively slow-moving prey.<\/p>\n<p>A lion generally roars only on a full stomach—that is, after it has consumed its prey (Ps 22:13; Ez 22:25; Am 3:4). Nevertheless, its roaring arouses fear (Am 3:8; 1 Pt 5:8). The lion is a bold (2 Sm 17:10; Prv 28:1), destructive animal (Ps 7:2; Jer 2:30; Hos 5:14; Mi 5:8), and the enemy of flocks (Am 3:12).<\/p>\n<p>Lions were common in biblical times in all parts of the Holy Land. Hebrew has at least seven words for lion and young lion. The lion is referred to about 130 times in the OT—more than any other wild animal. Lions were evidently much less common in NT times. After gradually declining, they became extinct in Palestine shortly after <span>AD<\/span> 1300. The lion was present in Mesopotamia, however, until the end of the 19th century.<\/p>\n<p>Lions played an important part in the political and religious symbolism of the Near East (1 Kgs 10:19-20). In Assyria and Babylonia the lion was regarded as a royal beast (Dn 7:4). Oriental monarchs maintained artificial lion pits as places of execution (Ez 19:1-9; Dn 6:7-16). Animals for these were captured in camouflaged nets or pits. To the Jews, the lion was the mightiest of beasts (Prv 30:29-31). Thus, it symbolized leadership (Gn 49:9-10; Nm 24:9) and hence eventually became a title for Christ (Rv 5:5). It was also the ensign of Judah’s tribe and was used by King Solomon in the decoration of his house and the temple.<\/p>\n<p class=\"h2\" id=\"Lizard\">Lizard<\/p>\n<p>Reptiles of the suborder Lacertilia. Their skin is covered with scales. The lizard is a useful creature because it captures harmful insects and worms. Like other reptiles, it lays eggs with shells softer than those of a bird and with no clear division between the yolk and the white. Lizards are “cold-blooded” organisms without a temperature-maintenance mechanism; hence, they become inactive in cold weather.<\/p>\n<p>Lizards can survive in barren parched countryside. In the Near East they are encountered in great numbers in the Arabian Desert, the Sinai Peninsula, and the Judean wilderness. There may be as many as 44 different species of lizards in the Holy Land.<\/p>\n<p>The Dabb lizard (genus <em>Uromastyx<\/em>), which attains a length of about 24 inches (61 centimeters), is found in the Negev Desert. It is omnivorous, an unusual trait since most lizards are insectivorous. It has a hard, rough skin, green with brown spots; a short, rounded head; and a powerful tail encircled with a row of strong spines that it uses as a weapon of defense.<\/p>\n<p>Lizards are listed as ceremonially unclean in Jewish law (Lv 11:29-31). The fact that lizards crawl on their bellies made them unclean. Contact with a lizard’s carcass defiled a law-abiding Jew (Lv 11:32-36). The <span>nlt<\/span> translates the “lizards” of Leviticus 11 as “great lizard,” “gecko,” “monitor lizard,” “sand lizard,” and “chameleon.” The monitor lizard is a large lizard that lives in the deserts of southern Palestine, Sinai, and Egypt. It is up to 55 inches (1.4 meters) long with a long snout and sharp teeth. Other translators and commentators render the original Hebrew in a wide variety of ways, including “tortoise,” “ferret,” “lizard,” “snail,” “mole,” and even “water hen.” The fact that most of the original Hebrew words occur only once in Scripture makes it very difficult to be certain about their appropriate translation.<\/p>\n<p><em>See also<\/em> Gecko (above).<\/p>\n<p class=\"h2\" id=\"Locust\">Locust<\/p>\n<p>An insect of the family <em>Acridiidae.<\/em> It is referred to by at least 12 different names in Scripture. The various Hebrew words may refer to different stages of its development from larva to adult or to the type of damage that it causes. Locusts are characterized by swarming and mass migration. In modern times they have caused extensive and disastrous destruction to vegetation. Grasshoppers do not swarm or migrate en masse, differentiating them from the true locusts.<\/p>\n<p>The OT mentions several different species of locusts. Leviticus 11:22 seems to refer to the slant-faced (bald) locust and also to the katydid, or long-horned grasshopper. The reference in Deuteronomy 28:42 may be to the mole cricket. In Joel 1:4 and 2:25 and in Nahum 3:16-17, successive stages of the insect’s development are described. The cutting locust (<span>kjv<\/span> “palmerworm”) of Joel is probably the first instar (stage of development), the swarming locusts (<span>kjv<\/span> “locust”) are middle stages, and the hopping locusts (<span>kjv<\/span> “cankerworm”) later instars but not yet fully matured insects. In the adult stage, called destroying locusts (<span>kjv<\/span> “caterpillar”), the color of the locust is reddish brown, which turns to yellow with a brownish network on the wings.<\/p>\n<p>Only three of the hundreds of varieties of locusts found in Bible lands are capable of multiplying into great swarms, and only the desert locust <em>(Schistocerca gergaria)<\/em> can be considered widespread in all the Bible lands. The desert locust is native to the Sudan (Africa). It is a little over two inches (5 centimeters) long and has a wingspread of some five inches (12.7 centimeters). It shows two phases, a solitary phase and a gregarious phase, with a possible third phase known as transiens. There are differences in the immature and adult forms of the phases in color and physiology.<\/p>\n<p>The quantity and distribution of rains are important factors in the extent of swarming. Moist soil is needed for depositing the eggs and permitting them to develop. Each female deposits from one to six egg pods, containing 28 to 146 eggs each. The larvae emerge in 15 to 43 days.<\/p>\n<p>In the gregarious phase (from the second stage of metamorphosis onward), the locust is driven by a strong wandering instinct. Masses of them form a random procession of overflowing locust bodies that ignore any obstruction. They swarm over everything (Jl 2:4-9). The only regulator of their activities is temperature; they are immobilized by high or low temperatures. Taking to wing they may move 1,200 miles (1,930.8 kilometers) from their native home. They fly in compact formations large enough to blot out the light of the sun. Their movement seems to be controlled by hormones, but the direction is influenced by the wind. The swarms consume almost every plant in their path, sparing only the carob, sycamore, castor tree, and oleander bush.<\/p>\n<p>A locust plague was one of the most severe evils to come upon the ancient world (Dt 28:38). Joel 2:1-11 describes a locust plague in graphic terms, using it as a symbol of God’s destroying judgment. Special days of prayer, fasting, and trumpet blowing were prescribed to remove locust plagues (1 Kgs 8:37-38; 2 Chr 6:28-29; Jl 2:12-17). Locusts symbolized powerful and merciless enemies that completely destroyed the earnings of human toil (Jgs 6:5; Is 33:4; Jer 46:23; 51:27; Na 3:15).<\/p>\n<p>Bedouins eat locusts raw, roasted, or boiled, preserving them by drying and threading. They are also crushed and ground, and the grist used in cooking or eaten with bread, sometimes mixed with honey and dates. Such was the diet of John the Baptist (Mk 1:6). The Greeks ground locusts in stone mortars to make flour of them.<\/p>\n<p>The ancients considered the two large hind legs, or jumping legs, as separate limbs and had a special name for them. Hence locusts were described as having four legs, a reference to the four smaller walking legs. “Going on all fours” thus referred to creeping or walking as opposed to jumping and did not mean that the unclean insects had only four legs in all. Because of its two hind jumping legs, the locust was exempted from the prohibition against unclean insects (Lv 11:20-23).<\/p>\n<p><em>See also<\/em> Plagues upon Egypt.<\/p>\n<p class=\"h2\" id=\"Mole\">Mole<\/p>\n<p>Rodent <em>(Spalax ehrenbergi)<\/em> from six to nine inches (15 to 23 centimeters) long, which burrows in any area where the soil is suitable for digging; it should be called a mole rat. Common in the Holy Land, large numbers are found in the vicinity of Jerusalem. Isaiah 2:20 refers to the mole, as does Leviticus 11:29-30 (<span>nlt<\/span>).<\/p>\n<p>The mole rat has no tail and is molelike in appearance, but neither true moles nor shrews have ever been found in the Holy Land. The mole rat’s teeth are strong and protruding like those of a squirrel. The neck is short and thick with a plump body shaped like a sausage. The short legs have broad paws with claws adapted for burrowing. The fur is soft, thick, and ashen gray. Its ears and almost sightless eyes, which are no larger than poppyseeds, are hidden in the fur. Folklore taught that touching a mole rat would result in blindness.<\/p>\n<p>In the wet winter season the mole rat builds breeding mounds resembling those of pocket gophers. It builds less complex resting mounds in the summer, although both have rather elaborate tunnel systems. The mole rat feeds on roots, bulbs, tubers, and various other subterranean plant parts, often doing extensive damage to agriculture.<\/p>\n<p class=\"h2\" id=\"Moth\">Moth<\/p>\n<p>Insect of the genus <em>Tineola<\/em> that lays its eggs on wool or furs, its larvae feeding on those materials. The destructive qualities of moths are referred to in several biblical passages (Jb 13:28; Ps 39:11; Is 50:9; Hos 5:12; Mt 6:19-20; Lk 12:33; Jas 5:2). In Isaiah 51:8 “worm” (<span>nlt<\/span>) refers specifically to the larva of the clothes moth. The moth symbolizes disintegration, decay, and weakening. It is only the larvae that do the damage. The adult is quite harmless and feeds mainly on the nectar of flowers. It is easily crushed (Jb 4:19). The clothes moth reproduces in May or June. It enters human dwellings in the evening. A week after the eggs are laid the larvae appear and immediately begin their work of destruction, eating anything within reach made of animal fibers.<\/p>\n<p>The moth’s destructive activity is done in secret without any sound and without any dramatic appearance, such as a swarm that blots out the sun. In an age when wealth was counted more in possessions than in money, and when among those possessions wool clothing was highly valued, moths could literally cause economic disaster; hence the words of Jesus in the Sermon on the Mount (Mt 6:19-20).<\/p>\n<p>There are hundreds of species of moths other than the clothes moth in the Holy Land; they are harmless to leaves, flowers, fruit, trees, and seeds. As with the clothes moth, the larvae inflict the damage.<\/p>\n<p class=\"h2\" id=\"Mouse\">Mouse<\/p>\n<p>Rodent of the family Muridae, especially genus <em>Mus.<\/em> The mouse was regarded as unclean because, being short legged, it was considered one of the creeping creatures (Lv 11:29). Mice known as commensals live in dwellings and tend to have longer tails and to be darker in color than wild mice, which are active chiefly at night. Mice are good climbers and even good swimmers. Wild mice eat many kinds of vegetation, including seeds, fleshy roots, leaves, and stems. At times they store food.<\/p>\n<p>The Hebrew word for “mouse” (Lv 11:29; 1 Sm 6:4-5; Is 66:17) is probably a general term for various rats and mice. The root meaning of the Hebrew word “mouse” is “destruction of corn,” a reference to the damage mice do to field crops. At least 23 varieties of mouselike rodents are known in the Holy Land. They cause food spoilage, damage household articles, and transport the host fleas that spread typhus, spotted fever, and bubonic plague. Plague bacteria may have caused the tumors or swellings among the Philistines (1 Sm 6:5). Isaiah 66:17 refers to a pre-exilic Canaanite cultic practice in which mice were eaten; the reference may actually be to the hamster. A number of rodents are eaten by Arabs of the Near East; the gerbil is considered a special delicacy. <em>See<\/em> Mole (above).<\/p>\n<p class=\"h2\" id=\"Mule\">Mule<\/p>\n<p>Hybrid offspring of a male ass and a female horse <em>(Equus asinus mulus),<\/em> ordinarily sterile. The offspring of a female donkey and a stallion (male horse) is known as a hinny and is of little value because of its inferior size.<\/p>\n<p>Because crossbreeding was forbidden in the law (Lv 19:19), the Israelites procured mules from the Gentiles, perhaps from the Phoenicians, since Tyre (a Phoenician seaport in what is now southern Lebanon) imported horses and mules (Ez 27:14). Mules did not appear in Israel until David’s reign (2 Sm 13:29), possibly because of the rarity of horses among the Hebrews. Mules were used chiefly by members of the royal court and by other nobles. King David rode on a mule, and Solomon rode to his inaugaration on King David’s mule (1 Kgs 1:33). Absalom met his death riding on a mule (2 Sm 18:9). Mules were less common than horses, camels, and asses in the postexilic community (Ezr 2:66). In antiquity Asia Minor was especially noted for breeding fine mules.<\/p>\n<p>Mules have long enjoyed a reputation for obstinacy, but that trait is not mentioned in the Bible. The mule is prized for riding and for carrying heavy burdens, especially in warm mountainous regions. They are sure-footed and thrive best in hot, dry climates. The mule has the frugality, endurance, and steady gait of an ass along with the size, strength, swiftness, and courage of a horse. Mules are almost never sick. They live longer than horses. They can carry a load of up to 300 pounds (136 kilograms) as far as 30 miles (48.3 kilometers) a day.<\/p>\n<p><em>See also<\/em> Travel.<\/p>\n<p class=\"h2\" id=\"Pig\">Pig<\/p>\n<p>Most properly, newborn swine. “Swine” is technically the better name for the species, but it is rarely used in common speech today. The domestic pigs of the Middle East derived from the wild pig <em>(Sus scrofa).<\/em> The pig is the most prolific and abundant supplier of meat and fat for food. A thick layer of fat just under the skin is especially pronounced in domestic breeds. Pigs cannot be driven, so they are of value only to the settled farmer. The Hebrews were originally a nomadic people; therefore, they had little use for an animal closely associated with settled life. An Egyptian prince of about 1500 <span>BC<\/span>, however, is recorded as owning a herd of 1,500 swine.<\/p>\n<p>The pig is clumsily built, yet lively and able to move with agility and speed. The most conspicuous characteristic of the pig is a truncated, mobile snout terminating in a disc-shaped surface on which the nostrils are located. Most pigs have large tusks in both jaws which grow continuously in life. The tusks of the upper jaw are unique in that they curve upward instead of pointing downward as in most animals. The excrement of a pig has an almost unbearable odor, which clings not only to the pig itself but also to swineherds, who can be identified a long way off.<\/p>\n<p>Pigs were never raised in the Holy Land by Jews. The great herd into which Jesus drove the unclean spirits was encountered in the land of the Gadarenes, a non-Jewish area east of the Jordan. The Gadarene demons took refuge in a herd of pigs feeding on a bluff overlooking the Sea of Galilee (Mt 8:28-32).<\/p>\n<p>Wild pigs were found in the Holy Land as in many countries today. Psalm 80:13 refers to the destructiveness of a wild boar (the male, or hog) attacking growing crops. A party of wild boars can destroy an entire vineyard or a field of crops in a single night. They devour, trample, and ravage everything within reach.<\/p>\n<p>Boar hunts were common in ancient Mesopotamia. Wild boars do not attack unless molested, but they are dangerous when aroused. They travel in bands of from 6 to 50 and are most active in the evening and early morning hours. The body is covered with stiff bristles and usually some finer hair, but the body covering is often quite scanty. Wild pigs are mainly vegetarian, feeding on roots, nuts, grains, and plant stems. Wild boars were particularly abundant in the mountainous regions of Lebanon and Anti-Lebanon, in the Jordan River valley, and in wooded sections such as Mt Tabor.<\/p>\n<p>Strict Jews would not even mention swine by name but would always substitute the term “the abomination.” Israelites considered themselves polluted if they were even touched by a swine’s bristle. To the Jews, the pig symbolized filth and ugliness. Pigs will eat fecal material, vermin, rodents, carrion, and the like (2 Pt 2:22). Proverbs 11:22 refers to the incongruity of a golden ring in the nose of an animal showing such characteristics. A similar metaphor occurs in Jesus’ statement about casting pearls before swine (Mt 7:6). The prodigal son’s degeneration was shown by his being forced in his poverty to feed pigs and eat their food (Lk 15:15-16).<\/p>\n<p>Eating the flesh of pigs was forbidden to the Jews (Lv 11:7; Dt 14:8). The Canaanites in the Holy Land killed and ate pigs freely. In intertestamental times Antiochus IV (Epiphanes), a Syrian king whose territories included Israel, used the pig to “Hellenize” the Jews. He first tested their loyalty to the Jewish faith by requiring the consumption of pork, considered a delicacy by the Greeks (2 Macc 6:18). The act of desecration that drove the Jews to rebellion, however, was the sprinkling of pig blood on the temple altar in a sacrifice to Zeus (1 Macc 1:47).<\/p>\n<p>Pigs were frequently used in pagan worship (Is 65:4; 66:3, 17), which may account for their being forbidden to the Jews as food. Evidence in the Holy Land shows that pigs were sacrificed long before Hellenistic times. Pig bones were found in a grotto below the rock-cut place of sacrifice at Gezer. A similar underground chamber with vessels containing piglet bones at Tirzah dates to the middle Bronze Age (about 2000 <span>BC<\/span>).<\/p>\n<p>Alabaster fragments of a statuette of a pig ready to be sacrificed have been unearthed. Swine were sacrificed to Aphrodite (Venus) in Greece and Asia Minor. In addition, pigs were sacrificed in connection with oaths and treaties; in the <em>Iliad,<\/em> Agamemnon sacrificed a boar to Zeus and Helios. So it is not surprising that among the Jews the pig became a symbol of filthiness and paganism.<\/p>\n<p>It is possible that eating pork was forbidden primarily because the pig may carry many worm parasites such as trichina, though that is also true of some “clean” animals. Another reason for forbidding their consumption may have been that pigs eat carrion. Some people are allergic to pork in hot weather—another suggested reason behind the Jewish taboo. The same taboo exists among the Muslims and existed in certain social strata in Egypt.<\/p>\n<p class=\"h2\" id=\"Porcupine\">Porcupine<\/p>\n<p>Rodent, <em>Hystrix cristata,<\/em> which lives in forested areas, rocky hills, ravines, and valleys. The porcupine is still found in the Holy Land today. It has long quills that can be raised to give the appearance of a crest. It is almost entirely nocturnal. It burrows by day into a natural cavity or crevice. The Old World porcupine rarely climbed trees, although the New World porcupine frequently does. A porcupine may weigh as much as 60 pounds (27.2 kilograms). It eats fruit, bark, roots, and other vegetation, and carrion as well. Although its flesh is edible, the porcupine was not classed among the clean animals for the Israelites. The reference in Isaiah 34:11 (<span>rsv<\/span>) is probably to the porcupine, as is Isaiah 14:23 in the <span>nlt<\/span>. <em>See<\/em> Hedgehog.<\/p>\n<p class=\"h2\" id=\"Scorpion\">Scorpion<\/p>\n<p>Arthropod of the same group as spiders (arachnids). A dozen species of scorpions (order Scorpionida) are found in the Holy Land, but 90 percent of the scorpions are yellow scorpions, usually three to five inches (7.6 to 12.7 centimeters) long. The rock scorpion, also common to the Holy Land, is as thick as a man’s finger and from five to seven inches (12.7 to 17.8 centimeters) in length. Scorpions are slow, nocturnal invertebrates that rest beneath stones by day and prey on insects and other arachnids by night. At the end of its long tail the scorpion carries a poisonous sting that is fatal to most prey and extremely painful to humans (Rv 9:3, 5, 10; cf. 1 Kgs 12:11, 14). Scorpions symbolize Ezekiel’s evil countrymen (Ez 2:6) and the demonic forces of Satan (Lk 10:19). The scorpion is referred to as frequenting the Sinai Desert (Dt 8:15).<\/p>\n<p>A scorpion has from six to eight eyes. It has eight legs like a spider and two lobsterlike claws with which it catches and holds its prey. It feeds particularly on locusts and beetles. In many species the female scorpion eats the male after mating. Scorpions lay eggs that hatch very shortly after laying. Scorpions prefer warmer climates, and because of their desire for warmth, enter houses, especially at night, hiding in beds, blankets, footwear, and clothing.<\/p>\n<p class=\"h2\" id=\"Sheep\">Sheep<\/p>\n<p>Domestic animal, <em>Ovis orientalis,<\/em> referred to directly or by some term such as ewe, lamb, ram, or by some fact concerning them over 700 times in Scripture.<\/p>\n<p>Sheep represented the chief wealth and total livelihood of pastoral peoples, providing food to eat, milk to drink, wool for the making of cloth, and hides and bones for other uses. In addition, the sheep was a medium of exchange and a sacrificial animal. The number of sheep raised in ancient times was prodigious. Mesha, king of Moab, paid a tribute annually of 100,000 lambs and the wool of 100,000 rams (2 Kgs 3:4). The Israelites took 250,000 sheep from the Hagrites (1 Chr 5:21).<\/p>\n<p>Sheep shearing was often done for festivals (2 Sm 13:23). The sheep was held down on its side and its legs were tied together; then it lay docilely while its wool was clipped (Is 53:7). Sheep reserved for burnt offerings were not shorn; nothing could be held back from a sacrifice to the Lord.<\/p>\n<p>Wool had to be processed before it could be used for clothing. First it was washed, sometimes while still on the sheep, then carded and perhaps weighed for the market. The spinning of wool was regarded as a woman’s work (Prv 31:19), but weaving the spun thread into cloth on a loom was primarily a man’s occupation.<\/p>\n<p>The Bible reports that Abel kept sheep (Gn 4:2). The first sheep to be domesticated was probably the argali <em>(Ovis ammon),<\/em> a variety of the urial <em>(Ovis vignei),<\/em> a mountainous species still existing in Turkestan and Mongolia. Five breeds had reached Mesopotamia by 2000 <span>BC<\/span>; all were of the urial stock.<\/p>\n<p>The sheep known in Israel was the broad-tailed sheep <em>(Ovis orientalis vignei<\/em> or <em>laticaudata),<\/em> of which the tail weighs from 10 to 15 pounds (4.5 to 6.8 kilograms) and has always been considered a delicacy. Thus the Lord asked for this choice part as a sacrifice (Ex 29:22-25).<\/p>\n<p>Only the ram of the broad-tailed sheep has horns, but in other varieties of sheep in the Holy Land the ewe also has horns. The horns, two to three inches (5 to 8 centimeters) in diameter, can be potent weapons. Rams’ horns could be used as trumpets (Jos 6:4) or as oil containers (1 Sm 16:1).<\/p>\n<p>Although the sheep is very similar to the goat, it is differentiated by a lower forehead, its angulated spiral horns marked with transverse wrinkles and curved slightly outward, its covering of wool, and its lack of a “goatee.” Most sheep are white (Ps 147:16; Is 1:18; Dn 7:9; Rv 1:14).<\/p>\n<p>The flesh of sheep was a luxury in the biblical culture. King Solomon required a daily provision of 100 sheep for his table (1 Kgs 4:23), but the common people ate lamb or mutton only on festive occasions. A young ram was usually chosen because the ewes were more important to the future prospects of the herd. The meat was boiled in large caldrons. The milk of the sheep is extremely rich; in biblical times it was usually allowed to curdle before drinking. Possibly some Israelites kept lambs in their houses as pets (2 Sm 12:3-4).<\/p>\n<p>To protect the flock at night against predatory attacks, the shepherd tried to provide a fold. In meadows near villages, folds were built and watchmen were hired to relieve the shepherds. The shepherds of the nativity story were out in the field (Lk 2:8); they had no fold but probably had set up a tent for shelter, consisting simply of goat-hair blankets spread across sapling supports. The scarcity of springs in the Holy Land made the watering of the flock a crucial problem for the shepherd (Gn 13:8-11).<\/p>\n<p>Wild mountain sheep, varieties of <em>Ovis orientalis,<\/em> are known in the Mediterranean area (Dt 14:5). The Deuteronomy passage (<span>kjv<\/span> “chamois”) might also refer to <em>Ovis traelaphus,<\/em> a sheep about five feet high (1.5 meters) with long, curved horns. Another possibility is the Barbary sheep that lives in small flocks in rugged mountain areas in Barbary, Egypt, and Mt Sinai. The true chamois is unknown in Palestine.<\/p>\n<p>The sheep is also used figuratively in Scripture. The ram represented great strength and fittingly symbolized Medo-Persia in Daniel’s vision (Dn 8:3). It is the nature of sheep to be gentle and submissive (Is 53:7; Jer 11:19), defenseless (Mi 5:8; Mt 10:16), and in constant need of guidance and care (Nm 27:17; Mt 9:36). Such qualities are regarded as desirable in the lives of believers in Christ; hence the many figurative references to sheep in the NT and to Jesus as shepherd (Mk 6:34; Jn 10:1-30; Rom 8:35-37; Heb 13:20-21; 1 Pt 2:25). The resurrected Christ told the apostle Peter to “feed my lambs” and “tend my sheep” (Jn 21:15-17).<\/p>\n<p><em>See also<\/em> Offerings and Sacrifices.<\/p>\n<p class=\"h2\" id=\"Snail\">Snail<\/p>\n<p>Invertebrate gastropods (mollusks). Land snails are very numerous in the Near East. Some freshwater forms serve as hosts for the schistosome worm, the fluke parasite causing the dread disease bilharzia (schistosomiasis).<\/p>\n<p>Purple dyes of all shades were highly valued in the ancient world. A royal purple dye was obtained from secretions of a sea snail <em>(Murex trunculus<\/em> and <em>Murex brandaris).<\/em> Evidently, that process was developed by Phoenicians, Egyptians, and Assyrians as early as 1500 <span>BC<\/span>. The “purple” fishermen had their own guild during the time of the Roman Empire. The snails were harvested during the fall and winter seasons; in the spring, when egg laying took place, little dye was available. The snails tended to remain concealed in the summer. They inhabited the waters off Crete and Phoenicia. Tyrian purple, produced in the Phoenician city of Tyre, the center of the purple-dye industry, was obtained by a double dyeing. Large deposits of murex shells from dyeing operations have been found along the Mediterranean shoreline. The Israelites had to import purple goods (Ez 27:16). Lydia was a “seller of purple” or of cloth so dyed (Acts 16:14). Purple was a sign of distinction, royalty, and wealth (cf. Ex 25:4; 28:5-6, 15; Nm 15:38; 2 Chr 2:7; Est 8:15; Prv 31:22; Sg 3:10; Ez 27:7; Dn 5:7).<\/p>\n<p>Exodus 30:34-35 refers to “onycha,” which was an important ingredient of incense. Onycha is the horny, clawlike operculum (the plate that closes off the opening of its shell when a snail is retracted) of a Near Eastern member of the molluskan family Strombidae. The operculum is sometimes used for offense or locomotion as well as for defense. When burned, the operculum gives off a sharp, strong scent, and when mixed with more fragrant but less powerful substances is even more potent. The name “onycha” is derived from a Greek word <em>(onyx)<\/em> for a fingernail or a claw.<\/p>\n<p><em>See also<\/em> Dye, Dyeing, Dyer.<\/p>\n<p class=\"h2\" id=\"Snake\">Snake<\/p>\n<p>Various species of snake, suborder Ophidia (Serpentes). In the Bible nine Hebrew words and four Greek ones refer to snakes. The most common Hebrew word is onomatopoeic—that is, it is an imitation of a snake hissing or of the sound it produces as it scrapes its scales along the ground (cf. Jer 46:22). Many types of snakes lay eggs (Is 59:5), although some retain the eggs in the body until ready to hatch.<\/p>\n<p>Snakes are among the most widespread reptiles and are found on all continents except Antarctica; they decrease in numbers and species toward the poles but increase as one approaches the equator. Thirty-three species of snakes are known in Palestine and neighboring countries, 20 of which are poisonous. Two dangerous characteristics of the snake noted by biblical writers are its inconspicuous way of moving and the ease with which it hides itself.<\/p>\n<p>Many snakes are able to swallow animals several times their own diameter because of their unusually flexible jaw mechanism. They lack not only legs but also movable eyelids. Snakes periodically shed their skins. The tongue is actually a hearing apparatus sensitive to airborne vibrations and probably to heat waves.<\/p>\n<p>The venom of poisonous species is a clear, thin secretion, transmitted to the victim’s bloodstream by means of fangs. Two types of venom are known: that of the vipers, which affects respiration and disintegrates red blood cells, and that of the cobras, which paralyzes the nervous system.<\/p>\n<p>The “asp” referred to in the Bible is probably the cobra; the “adder” is the viper. The “cockatrice” (<span>kjv<\/span>) is probably the adder. Serpents were associated with worship in Canaanite religion and symbolized evil deities among many other peoples. Steles (upright stones bearing inscriptions) have been unearthed at several sites in the Holy Land and Syria depicting a god or worshiper with a snake winding about the legs or body. Because the Israelites were burning incense in pagan worship of Moses’ bronze serpent (Nm 21:8-9), King Hezekiah destroyed it in his religious reform (2 Kgs 18:4).<\/p>\n<p>Although snakes have been an object of veneration in some religions, in the Judeo-Christian tradition snakes represent evil and, more specifically, the devil. That association began in the Garden of Eden (Gn 3:1-15) and is also found in the book of Revelation (12:9; 20:2-3).<\/p>\n<p><em>See also<\/em> Adder (above); Asp (above).<\/p>\n<p class=\"h2\" id=\"Spider\">Spider<\/p>\n<p>Animal of the order Araneida. Between 600 and 700 different species inhabit the Holy Land. Spiders are different from insects in that, like scorpions, they have four pairs of legs instead of three. Spiders are equipped with poison glands—the effectiveness varying from species to species. A few can kill only insects, but others can also kill birds and mice.<\/p>\n<p>Most spiders have a pair of spinnerets attached to silk glands on the underside of the abdomen; from them a web is extruded. In the Bible the spider’s web is referred to as a symbol of frailty and insecurity (Jb 8:14; Is 59:5-6).<\/p>\n<p class=\"h2\" id=\"Sponge\">Sponge<\/p>\n<p>Simple marine animals, phylum Porifera. The term “sponge” also refers to those animals’ skeletal remains. The sponge has a porous body composed of tubules and cells.<\/p>\n<p>Sponge fishing was well known in the Mediterranean area in ancient times. It was practiced particularly along the Anatolian and Syrian coasts. Sponges were harvested by divers. The use of sponges in absorbing liquids is referred to in the Bible (Mt 27:48; Mk 15:36).<\/p>\n<p class=\"h2\" id=\"Unicorn\">Unicorn<\/p>\n<p><em>See<\/em> Wild Ox (below).<\/p>\n<p class=\"h2\" id=\"Wasp\">Wasp<\/p>\n<p>Insects of the family Vespidae. Hornets are social wasps that build large aerial apartment houses in which 1,000 or more individuals may live. In the Bible the hornet is used as a metaphor for God’s use of military forces (Ex 23:28; Dt 7:20; Jos 24:12).<\/p>\n<p class=\"h2\" id=\"Whale\">Whale<\/p>\n<p>Largest of all living creatures, including those that have become extinct. Whales are air-breathing mammals of the order Cetacea.<\/p>\n<p>Two varieties of whales visit the shores of the Holy Land at times. The finback whale <em>(Balaenoptera physalus)<\/em> weighs about 200 tons (181 metric tons) and lives mainly in the Arctic region but sometimes passes through the Straits of Gibraltar to reach the eastern Mediterranean Sea. It feeds on small marine organisms that it strains through its whale bone; it does not have teeth. The finback whale’s esophagus is narrow.<\/p>\n<p>The sperm whale <em>(Physeter catodon),<\/em> about 60 feet (18.3 meters) long, has a curiously shaped head that looks like a battering ram. The teeth in the lower jaw of the male sperm whale are about seven inches (17.8 centimeters) long. It feeds on big fish, even on sharks. It has a large throat opening.<\/p>\n<p>Whales are referred to in Genesis 1:21 and Job 7:12 (<span>kjv<\/span> only). The “great fish” of Jonah 2:1 need not have been a whale but could have been a large shark, such as the whale shark <em>(Rhineodon),<\/em> which grows 70 feet (21.3 meters) long and lacks the terrible teeth of other sharks. Whatever the actual marine organism, Jonah’s deliverance was miraculous. The Greek word for “whale” is sometimes used as a general term for “sea monster” or huge fish and may be used in that sense in Matthew 12:40.<\/p>\n<p class=\"h2\" id=\"WildOx\">Wild Ox<\/p>\n<p>Large, fierce, fleet, intractable animal <em>(Bos primigenius).<\/em> It had a long, lean rump with a straight back and a long, narrow head. The animal described in Job 39:9-12 is clearly the wild ox. The two horns (Dt 33:17), its outstanding characteristic, were straight and as long as the head (Nm 23:22; 24:8; Ps 22:21). Kings often symbolized their dominion by wearing a helmet with two wild ox horns (cf. Pss 92:10; 132:17-18). The horns were often used as drinking vessels by the Israelites; some were large enough to hold four gallons (15 liters).<\/p>\n<p>Hunting the wild ox was a favorite sport of Assyrian kings. Tiglath-pileser I hunted it in the Lebanon Mountains about 1100 <span>BC<\/span> (cf. Ps 29:6). At one time the animal referred to in Job 39:9-12 was thought to be the oryx or antelope because of the similarity between the Hebrew word in Job and the Arabian name for oryx. The translators of the <span>kjv<\/span> called the wild ox a “unicorn” because of representations found on Babylonian mosaics and Egyptian drawings. Those representations showed it in strict profile, showing only one horn—hence, “unicorn.” Jerome’s Vulgate, a Latin Bible translation (fourth century <span>AD<\/span>) and Martin Luther’s German version translated it similarly.<\/p>\n<p class=\"h2\" id=\"Wolf\">Wolf<\/p>\n<p>Large doglike mammal <em>(Canis lupus)<\/em> that travels in bands of up to 30 animals. From the nose to the rump, the wolf measures about 3 feet (.9 meter); its drooping tail is about 18 inches (.5 meter) long. It looks much like a skinny German shepherd dog. The grayish yellow pelt is coarse and short haired.<\/p>\n<p>Wolves hunt singly or in relays, usually at night (Jer 5:6). Wolves have acute hearing and sight but rely chiefly on scent and usually catch their prey in a swift, open chase. The wolf has a reputation for boldness, fierceness, and voracity (Gn 49:27; Hb 1:8). It commonly kills more than it can eat or drag away and thus is known for its greediness.<\/p>\n<p>The wolf is a restless animal, always on the move; hunger drives it from one place to another in constant search of new hunting grounds. During spring and fall, wolves usually roam singly or in pairs, whereas in summer they may travel in family groups. In winter, several such groups may join to form a large pack. Wolves are intelligent, social creatures, faithful to their own kind. They mate for life. Individually, the wolf is a rather timid animal; it would much rather avoid human beings. But collectively wolves can be among the most dangerous animals alive.<\/p>\n<p>In Egypt, Rome, and Greece the wolf was considered sacred. Wolves were well known in the Holy Land and are still found there and also in many places in Asia Minor. Shepherds continually battled with wolves that plundered their flocks (Jn 10:12).<\/p>\n<p>The Bible refers to wolves in a literal sense in only three places (Is 11:6; 65:25; Jn 10:12), all other references being figurative. Usually the wolf is a symbol of enemies or the wicked (e.g., Ez 22:27; Zep 3:3; Acts 20:29). Both the wolf’s courage and its cruelty were probably in the mind of the patriarch Jacob when he predicted the fate of Benjamin’s tribe (Gn 49:27).<\/p>\n<p class=\"h2\" id=\"Worm\">Worm<\/p>\n<p>Actually insect larvae in most biblical references, usually maggots, the larvae of flies (see Fly, above). For example, maggots are evidently referred to in accounts of worms feeding on spoiled manna (Ex 16:19-20), corpses (Jb 21:26; Is 14:11), or open wounds (Jb 7:5). Mark 9:48 refers to a maggot that eats dead flesh. In Acts 12:23 a fatal, worm-induced abdominal disease of King Herod is mentioned. In other cases, the reference is to the larvae of other insects (Is 51:8). In Deuteronomy 28:39 and Jonah 4:7 the vine weevil <em>(Cochylis ambiguella)<\/em> is probably referred to; it destroys vines by boring into their stems. Comparing a man to a worm is a metaphor for abasement (Jb 25:6; Ps 22:6).<\/p>","summary_ro":"ANIMALS In biblical usage, all members of the animal kingdom. Animals are mentioned throughout the Bible from Genesis to Revelation. Animals figured in many important biblical events, including the Creation, the fall of man, the Flood, the ten plagues in Egypt, the Hebrew worship system, and the life of Jesus Christ. The people of both OT and NT times lived close to the land and were well acquainted with various animals so that the scriptural writers and Jesus himself frequently used animals ...","summary_en":"ANIMALS In biblical usage, all members of the animal kingdom. Animals are mentioned throughout the Bible from Genesis to Revelation. Animals figured in many important biblical events, including the Creation, the fall of man, the Flood, the ten plagues in Egypt, the Hebrew worship system, and the life of Jesus Christ. The people of both OT and NT times lived close to the land and were well acquainted with various animals so that the scriptural writers and Jesus himself frequently used animals ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26714,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Muteness","title_en":"Muteness","content_ro":"<h3>MUTENESS<\/h3>\n<p>The inability to speak. Muteness, or aphasia, can be a momentary phenomenon or a permanent handicap. It may result from mental retardation, brain lesion, or deafness.<\/p>\n<p>The Bible records several examples of muteness. Zechariah was made mute by the angel Gabriel for not believing he would become the father of John the Baptist (Lk 1:18-22). That condition persisted at least nine months, until the baby was born and named (vv 62-64).<\/p>\n<p>Inability to speak is usually associated with neurological diseases or severe structural deformities. When Jesus healed people who were thus afflicted, or hearing-impaired (Mt 9:32-33; 12:22-23; 15:30-31; Mk 7:32-37; 9:17-27; Lk 11:14), observers were understandably astonished.<\/p>\n<p>Other scattered biblical passages refer to muteness in people (Prv 31:8; Is 35:6) and in animals (Is 56:10; 2 Pt 2:16). The fact that false gods and idols cannot speak (Hb 2:18-20; 1 Cor 12:2) was frequently pointed out by the prophets, who contrasted them with the living, speaking God of Israel.<\/p>\n<p><em>See also<\/em> Medicine and Medical Practice.<\/p>","content_en":"<h3>MUTENESS<\/h3>\n<p>The inability to speak. Muteness, or aphasia, can be a momentary phenomenon or a permanent handicap. It may result from mental retardation, brain lesion, or deafness.<\/p>\n<p>The Bible records several examples of muteness. Zechariah was made mute by the angel Gabriel for not believing he would become the father of John the Baptist (Lk 1:18-22). That condition persisted at least nine months, until the baby was born and named (vv 62-64).<\/p>\n<p>Inability to speak is usually associated with neurological diseases or severe structural deformities. When Jesus healed people who were thus afflicted, or hearing-impaired (Mt 9:32-33; 12:22-23; 15:30-31; Mk 7:32-37; 9:17-27; Lk 11:14), observers were understandably astonished.<\/p>\n<p>Other scattered biblical passages refer to muteness in people (Prv 31:8; Is 35:6) and in animals (Is 56:10; 2 Pt 2:16). The fact that false gods and idols cannot speak (Hb 2:18-20; 1 Cor 12:2) was frequently pointed out by the prophets, who contrasted them with the living, speaking God of Israel.<\/p>\n<p><em>See also<\/em> Medicine and Medical Practice.<\/p>","summary_ro":"MUTENESS The inability to speak. Muteness, or aphasia, can be a momentary phenomenon or a permanent handicap. It may result from mental retardation, brain lesion, or deafness. The Bible records several examples of muteness. Zechariah was made mute by the angel Gabriel for not believing he would become the father of John the Baptist (Lk 1:18-22). That condition persisted at least nine months, until the baby was born and named (vv 62-64). Inability to speak is usually associated with neurologic...","summary_en":"MUTENESS The inability to speak. Muteness, or aphasia, can be a momentary phenomenon or a permanent handicap. It may result from mental retardation, brain lesion, or deafness. The Bible records several examples of muteness. Zechariah was made mute by the angel Gabriel for not believing he would become the father of John the Baptist (Lk 1:18-22). That condition persisted at least nine months, until the baby was born and named (vv 62-64). Inability to speak is usually associated with neurologic...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35648,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sleep","title_en":"Sleep","content_ro":"<h3>SLEEP<\/h3>\n<p>Sleep is spoken of in three ways in the Bible: (a) to speak of natural sleep, (b) to refer to moral or spiritual inactivity, and (c) to refer to death.<\/p>\n<p class=\"h2\" id=\"NaturalSleep\">Natural Sleep<\/p>\n<p>The sleep that the human body needs is seen as a precious gift of God (Pss 4:8; 127:2). Sleep may be withheld, as God chooses and to serve his purposes (Est 6:1; Dn 6:18). God may also, to fulfill his purposes, give people deep sleep (Gn 2:21; 15:12; 1 Sm 26:12), and during a person’s sleep, God may make his will known by a dream or vision (e.g., Gn 28:11-16; Jb 4:13-17; Mt 1:20-24).<\/p>\n<p>Several statements in the book of Proverbs rebuke the lack of discipline of life shown in the undue love of sleep. For example, one proverb says, “If you love sleep, you will end in poverty. Keep your eyes open, and there will be plenty to eat!” (Prv 20:13, <span>nlt<\/span>; see also 6:9-11; 10:5; 24:32-34).<\/p>\n<p class=\"h2\" id=\"MoralorSpiritualInactivity\">Moral or Spiritual Inactivity<\/p>\n<p>In a figurative way, sleep is used as a symbol of laziness, carelessness, or inactivity. Isaiah 56:10 speaks of those who failed in their responsibility as leaders of God’s people: “They love to lie there, love to sleep, to dream” (<span>tlb<\/span>). In the NT those who are the Lord’s servants are called to watch and to be sure that when their Master comes he will not find them sleeping (Mk 13:35-37; see also Mt 25:1-13; 26:40-46). Likewise, the challenge to maintain spiritual alertness and to refrain from sleep comes in a number of places in the epistles: “Awake, O sleeper, and arise from the dead, and Christ shall give you light” (Eph 5:14, <span>rsv<\/span>); “So be on your guard, not asleep like the others. Watch for his return and stay sober” (1 Thes 5:6, <span>tlb<\/span>).<\/p>\n<p class=\"h2\" id=\"Death\">Death<\/p>\n<p>Very frequently, the Bible speaks of death as sleep. Commonly in the OT, when a person dies, he is said to go to sleep with his fathers (e.g., Dt 31:16; 2 Sm 7:12). Jesus spoke of death as sleep (Mt 9:24; Jn 11:11). So did the apostle Paul (1 Cor 11:30; 15:20, 51; 1 Thes 4:13-14). In some of these references, it would seem that it is the temporary nature of death that is the reason why it is spoken of as sleep. Even in Daniel 12:2 it is said that death is a sleep, until the dead “rise up, some to everlasting life and some to shame and everlasting contempt” (<span>tlb<\/span>). This is made more specific in many passages in the NT. When, however, we consider the full teaching of the Bible on the meaning of death for the Christian, we need to give full weight to such passages as Luke 23:43, 2 Corinthians 5:8, and Philippians 1:23, and especially 1 Thessalonians 5:13-14. In the first of these Jesus says to the dying thief on the cross, “Today you will be with me in paradise,” and in the second Paul speaks of death for him as going to “be with Christ.”<\/p>","content_en":"<h3>SLEEP<\/h3>\n<p>Sleep is spoken of in three ways in the Bible: (a) to speak of natural sleep, (b) to refer to moral or spiritual inactivity, and (c) to refer to death.<\/p>\n<p class=\"h2\" id=\"NaturalSleep\">Natural Sleep<\/p>\n<p>The sleep that the human body needs is seen as a precious gift of God (Pss 4:8; 127:2). Sleep may be withheld, as God chooses and to serve his purposes (Est 6:1; Dn 6:18). God may also, to fulfill his purposes, give people deep sleep (Gn 2:21; 15:12; 1 Sm 26:12), and during a person’s sleep, God may make his will known by a dream or vision (e.g., Gn 28:11-16; Jb 4:13-17; Mt 1:20-24).<\/p>\n<p>Several statements in the book of Proverbs rebuke the lack of discipline of life shown in the undue love of sleep. For example, one proverb says, “If you love sleep, you will end in poverty. Keep your eyes open, and there will be plenty to eat!” (Prv 20:13, <span>nlt<\/span>; see also 6:9-11; 10:5; 24:32-34).<\/p>\n<p class=\"h2\" id=\"MoralorSpiritualInactivity\">Moral or Spiritual Inactivity<\/p>\n<p>In a figurative way, sleep is used as a symbol of laziness, carelessness, or inactivity. Isaiah 56:10 speaks of those who failed in their responsibility as leaders of God’s people: “They love to lie there, love to sleep, to dream” (<span>tlb<\/span>). In the NT those who are the Lord’s servants are called to watch and to be sure that when their Master comes he will not find them sleeping (Mk 13:35-37; see also Mt 25:1-13; 26:40-46). Likewise, the challenge to maintain spiritual alertness and to refrain from sleep comes in a number of places in the epistles: “Awake, O sleeper, and arise from the dead, and Christ shall give you light” (Eph 5:14, <span>rsv<\/span>); “So be on your guard, not asleep like the others. Watch for his return and stay sober” (1 Thes 5:6, <span>tlb<\/span>).<\/p>\n<p class=\"h2\" id=\"Death\">Death<\/p>\n<p>Very frequently, the Bible speaks of death as sleep. Commonly in the OT, when a person dies, he is said to go to sleep with his fathers (e.g., Dt 31:16; 2 Sm 7:12). Jesus spoke of death as sleep (Mt 9:24; Jn 11:11). So did the apostle Paul (1 Cor 11:30; 15:20, 51; 1 Thes 4:13-14). In some of these references, it would seem that it is the temporary nature of death that is the reason why it is spoken of as sleep. Even in Daniel 12:2 it is said that death is a sleep, until the dead “rise up, some to everlasting life and some to shame and everlasting contempt” (<span>tlb<\/span>). This is made more specific in many passages in the NT. When, however, we consider the full teaching of the Bible on the meaning of death for the Christian, we need to give full weight to such passages as Luke 23:43, 2 Corinthians 5:8, and Philippians 1:23, and especially 1 Thessalonians 5:13-14. In the first of these Jesus says to the dying thief on the cross, “Today you will be with me in paradise,” and in the second Paul speaks of death for him as going to “be with Christ.”<\/p>","summary_ro":"SLEEP Sleep is spoken of in three ways in the Bible: (a) to speak of natural sleep, (b) to refer to moral or spiritual inactivity, and (c) to refer to death. Natural Sleep The sleep that the human body needs is seen as a precious gift of God (Pss 4:8; 127:2). Sleep may be withheld, as God chooses and to serve his purposes (Est 6:1; Dn 6:18). God may also, to fulfill his purposes, give people deep sleep (Gn 2:21; 15:12; 1 Sm 26:12), and during a person’s sleep, God may make his will known by a...","summary_en":"SLEEP Sleep is spoken of in three ways in the Bible: (a) to speak of natural sleep, (b) to refer to moral or spiritual inactivity, and (c) to refer to death. Natural Sleep The sleep that the human body needs is seen as a precious gift of God (Pss 4:8; 127:2). Sleep may be withheld, as God chooses and to serve his purposes (Est 6:1; Dn 6:18). God may also, to fulfill his purposes, give people deep sleep (Gn 2:21; 15:12; 1 Sm 26:12), and during a person’s sleep, God may make his will known by a...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38210,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Watchman","title_en":"Watchman","content_ro":"<h3>WATCHMAN<\/h3>\n<p>Military or civil security person who had the responsibility to protect ancient towns or military installations from surprise attack or civil disasters (1 Sm 14:16; 2 Sm 18:24-27; 2 Kgs 9:17-20; Is 21:6-9). Watchmen also had the responsibility of announcing the dawning of a new day (Ps 130:6; Is 21:11-12). In a passage describing the function and responsibilities of the prophets, Ezekiel reported the watchman’s parallel responsibility to warn of impending danger. If the watchman (or prophet) failed in his task, he would be guilty of the blood of the people (Ez 33:2-9; cf. Jer 6:17; Ez 3:17; Hos 9:8). In contrast to the faithful prophets, Isaiah compared the leaders of Israel to blind watchmen who lacked the ability to see Israel’s danger, much less lead the people to repentance (Is 56:10; Mi 7:4). The prophets who served as Israel’s watchmen were the ones who first saw the coming destruction of Israel and also the ones who first announced their return to the land (Is 21:11-12; 52:8).<\/p>","content_en":"<h3>WATCHMAN<\/h3>\n<p>Military or civil security person who had the responsibility to protect ancient towns or military installations from surprise attack or civil disasters (1 Sm 14:16; 2 Sm 18:24-27; 2 Kgs 9:17-20; Is 21:6-9). Watchmen also had the responsibility of announcing the dawning of a new day (Ps 130:6; Is 21:11-12). In a passage describing the function and responsibilities of the prophets, Ezekiel reported the watchman’s parallel responsibility to warn of impending danger. If the watchman (or prophet) failed in his task, he would be guilty of the blood of the people (Ez 33:2-9; cf. Jer 6:17; Ez 3:17; Hos 9:8). In contrast to the faithful prophets, Isaiah compared the leaders of Israel to blind watchmen who lacked the ability to see Israel’s danger, much less lead the people to repentance (Is 56:10; Mi 7:4). The prophets who served as Israel’s watchmen were the ones who first saw the coming destruction of Israel and also the ones who first announced their return to the land (Is 21:11-12; 52:8).<\/p>","summary_ro":"WATCHMAN Military or civil security person who had the responsibility to protect ancient towns or military installations from surprise attack or civil disasters (1 Sm 14:16; 2 Sm 18:24-27; 2 Kgs 9:17-20; Is 21:6-9). Watchmen also had the responsibility of announcing the dawning of a new day (Ps 130:6; Is 21:11-12). In a passage describing the function and responsibilities of the prophets, Ezekiel reported the watchman’s parallel responsibility to warn of impending danger. If the watchman (or ...","summary_en":"WATCHMAN Military or civil security person who had the responsibility to protect ancient towns or military installations from surprise attack or civil disasters (1 Sm 14:16; 2 Sm 18:24-27; 2 Kgs 9:17-20; Is 21:6-9). Watchmen also had the responsibility of announcing the dawning of a new day (Ps 130:6; Is 21:11-12). In a passage describing the function and responsibilities of the prophets, Ezekiel reported the watchman’s parallel responsibility to warn of impending danger. If the watchman (or ...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51863,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:10","title_en":"Study Note: Isaia 56:10","content_ro":"<p><strong>56:10<\/strong> The leaders of Israel failed to guide and protect God’s people from the sins that led to the Exile. • <em>sleeping and dreaming:<\/em> See 29:10.<\/p>","content_en":"<p><strong>56:10<\/strong> The leaders of Israel failed to guide and protect God’s people from the sins that led to the Exile. • <em>sleeping and dreaming:<\/em> See 29:10.<\/p>","summary_ro":"56:10 The leaders of Israel failed to guide and protect God’s people from the sins that led to the Exile. • sleeping and dreaming: See 29:10.","summary_en":"56:10 The leaders of Israel failed to guide and protect God’s people from the sins that led to the Exile. • sleeping and dreaming: See 29:10.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79489,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:10","title_en":"Study Note: Isaia 56:10","content_ro":"<p><strong>56:10<\/strong> The leaders of Israel failed to guide and protect God’s people from the sins that led to the Exile. • <em>sleeping and dreaming:<\/em> See 29:10.<\/p>","content_en":"<p><strong>56:10<\/strong> The leaders of Israel failed to guide and protect God’s people from the sins that led to the Exile. • <em>sleeping and dreaming:<\/em> See 29:10.<\/p>","summary_ro":"56:10 The leaders of Israel failed to guide and protect God’s people from the sins that led to the Exile. • sleeping and dreaming: See 29:10.","summary_en":"56:10 The leaders of Israel failed to guide and protect God’s people from the sins that led to the Exile. • sleeping and dreaming: See 29:10.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107115,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:10","title_en":"Study Note: Isaia 56:10","content_ro":"<p><strong>56:10<\/strong> The leaders of Israel failed to guide and protect God’s people from the sins that led to the Exile. • <em>sleeping and dreaming:<\/em> See 29:10.<\/p>","content_en":"<p><strong>56:10<\/strong> The leaders of Israel failed to guide and protect God’s people from the sins that led to the Exile. • <em>sleeping and dreaming:<\/em> See 29:10.<\/p>","summary_ro":"56:10 The leaders of Israel failed to guide and protect God’s people from the sins that led to the Exile. • sleeping and dreaming: See 29:10.","summary_en":"56:10 The leaders of Israel failed to guide and protect God’s people from the sins that led to the Exile. • sleeping and dreaming: See 29:10.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134741,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:10","title_en":"Study Note: Isaia 56:10","content_ro":"<p><strong>56:10<\/strong> The leaders of Israel failed to guide and protect God’s people from the sins that led to the Exile. • <em>sleeping and dreaming:<\/em> See 29:10.<\/p>","content_en":"<p><strong>56:10<\/strong> The leaders of Israel failed to guide and protect God’s people from the sins that led to the Exile. • <em>sleeping and dreaming:<\/em> See 29:10.<\/p>","summary_ro":"56:10 The leaders of Israel failed to guide and protect God’s people from the sins that led to the Exile. • sleeping and dreaming: See 29:10.","summary_en":"56:10 The leaders of Israel failed to guide and protect God’s people from the sins that led to the Exile. • sleeping and dreaming: See 29:10.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62750,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Shepherd","title_en":"The Shepherd","content_ro":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","content_en":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","summary_ro":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","summary_en":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65919,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Misunderstanding in the Gospel of John","title_en":"Misunderstanding in the Gospel of John","content_ro":"<h3>Misunderstanding in the Gospel of John<\/h3>\n<p>Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13).<\/p>\n<p>The world still lives in darkness and cannot understand the realities of life or of God (1:5, 10). Divine revelation is inaccessible to the world. In fact, when the light of God penetrates the darkness, exposing the ugliness of the world, many people flee deeper into the darkness because they prefer it to the light (3:19-20). Only the transforming power of God’s Spirit can provide understanding and help people see clearly as children of God (3:21; 8:12; 12:35-36, 46).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 6:8-13; 56:10-11; Matt 13:11-17; John 1:10-11; 3:19-20; John 7:32-36; 9:40-41; 12:40; Rom 1:21; 2 Cor 3:13-18; 4:3-4; 1 Jn 2:9-11; Rev 3:17<\/p>","content_en":"<h3>Misunderstanding in the Gospel of John<\/h3>\n<p>Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13).<\/p>\n<p>The world still lives in darkness and cannot understand the realities of life or of God (1:5, 10). Divine revelation is inaccessible to the world. In fact, when the light of God penetrates the darkness, exposing the ugliness of the world, many people flee deeper into the darkness because they prefer it to the light (3:19-20). Only the transforming power of God’s Spirit can provide understanding and help people see clearly as children of God (3:21; 8:12; 12:35-36, 46).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 6:8-13; 56:10-11; Matt 13:11-17; John 1:10-11; 3:19-20; John 7:32-36; 9:40-41; 12:40; Rom 1:21; 2 Cor 3:13-18; 4:3-4; 1 Jn 2:9-11; Rev 3:17<\/p>","summary_ro":"Misunderstanding in the Gospel of John Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13). The world still lives in darkness and canno...","summary_en":"Misunderstanding in the Gospel of John Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13). The world still lives in darkness and canno...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90376,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Shepherd","title_en":"The Shepherd","content_ro":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","content_en":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","summary_ro":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","summary_en":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93545,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Misunderstanding in the Gospel of John","title_en":"Misunderstanding in the Gospel of John","content_ro":"<h3>Misunderstanding in the Gospel of John<\/h3>\n<p>Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13).<\/p>\n<p>The world still lives in darkness and cannot understand the realities of life or of God (1:5, 10). Divine revelation is inaccessible to the world. In fact, when the light of God penetrates the darkness, exposing the ugliness of the world, many people flee deeper into the darkness because they prefer it to the light (3:19-20). Only the transforming power of God’s Spirit can provide understanding and help people see clearly as children of God (3:21; 8:12; 12:35-36, 46).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 6:8-13; 56:10-11; Matt 13:11-17; John 1:10-11; 3:19-20; John 7:32-36; 9:40-41; 12:40; Rom 1:21; 2 Cor 3:13-18; 4:3-4; 1 Jn 2:9-11; Rev 3:17<\/p>","content_en":"<h3>Misunderstanding in the Gospel of John<\/h3>\n<p>Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13).<\/p>\n<p>The world still lives in darkness and cannot understand the realities of life or of God (1:5, 10). Divine revelation is inaccessible to the world. In fact, when the light of God penetrates the darkness, exposing the ugliness of the world, many people flee deeper into the darkness because they prefer it to the light (3:19-20). Only the transforming power of God’s Spirit can provide understanding and help people see clearly as children of God (3:21; 8:12; 12:35-36, 46).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 6:8-13; 56:10-11; Matt 13:11-17; John 1:10-11; 3:19-20; John 7:32-36; 9:40-41; 12:40; Rom 1:21; 2 Cor 3:13-18; 4:3-4; 1 Jn 2:9-11; Rev 3:17<\/p>","summary_ro":"Misunderstanding in the Gospel of John Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13). The world still lives in darkness and canno...","summary_en":"Misunderstanding in the Gospel of John Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13). The world still lives in darkness and canno...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118002,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Shepherd","title_en":"The Shepherd","content_ro":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","content_en":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","summary_ro":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","summary_en":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121171,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Misunderstanding in the Gospel of John","title_en":"Misunderstanding in the Gospel of John","content_ro":"<h3>Misunderstanding in the Gospel of John<\/h3>\n<p>Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13).<\/p>\n<p>The world still lives in darkness and cannot understand the realities of life or of God (1:5, 10). Divine revelation is inaccessible to the world. In fact, when the light of God penetrates the darkness, exposing the ugliness of the world, many people flee deeper into the darkness because they prefer it to the light (3:19-20). Only the transforming power of God’s Spirit can provide understanding and help people see clearly as children of God (3:21; 8:12; 12:35-36, 46).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 6:8-13; 56:10-11; Matt 13:11-17; John 1:10-11; 3:19-20; John 7:32-36; 9:40-41; 12:40; Rom 1:21; 2 Cor 3:13-18; 4:3-4; 1 Jn 2:9-11; Rev 3:17<\/p>","content_en":"<h3>Misunderstanding in the Gospel of John<\/h3>\n<p>Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13).<\/p>\n<p>The world still lives in darkness and cannot understand the realities of life or of God (1:5, 10). Divine revelation is inaccessible to the world. In fact, when the light of God penetrates the darkness, exposing the ugliness of the world, many people flee deeper into the darkness because they prefer it to the light (3:19-20). Only the transforming power of God’s Spirit can provide understanding and help people see clearly as children of God (3:21; 8:12; 12:35-36, 46).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 6:8-13; 56:10-11; Matt 13:11-17; John 1:10-11; 3:19-20; John 7:32-36; 9:40-41; 12:40; Rom 1:21; 2 Cor 3:13-18; 4:3-4; 1 Jn 2:9-11; Rev 3:17<\/p>","summary_ro":"Misunderstanding in the Gospel of John Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13). The world still lives in darkness and canno...","summary_en":"Misunderstanding in the Gospel of John Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13). The world still lives in darkness and canno...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145628,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Shepherd","title_en":"The Shepherd","content_ro":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","content_en":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","summary_ro":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","summary_en":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148797,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Misunderstanding in the Gospel of John","title_en":"Misunderstanding in the Gospel of John","content_ro":"<h3>Misunderstanding in the Gospel of John<\/h3>\n<p>Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13).<\/p>\n<p>The world still lives in darkness and cannot understand the realities of life or of God (1:5, 10). Divine revelation is inaccessible to the world. In fact, when the light of God penetrates the darkness, exposing the ugliness of the world, many people flee deeper into the darkness because they prefer it to the light (3:19-20). Only the transforming power of God’s Spirit can provide understanding and help people see clearly as children of God (3:21; 8:12; 12:35-36, 46).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 6:8-13; 56:10-11; Matt 13:11-17; John 1:10-11; 3:19-20; John 7:32-36; 9:40-41; 12:40; Rom 1:21; 2 Cor 3:13-18; 4:3-4; 1 Jn 2:9-11; Rev 3:17<\/p>","content_en":"<h3>Misunderstanding in the Gospel of John<\/h3>\n<p>Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13).<\/p>\n<p>The world still lives in darkness and cannot understand the realities of life or of God (1:5, 10). Divine revelation is inaccessible to the world. In fact, when the light of God penetrates the darkness, exposing the ugliness of the world, many people flee deeper into the darkness because they prefer it to the light (3:19-20). Only the transforming power of God’s Spirit can provide understanding and help people see clearly as children of God (3:21; 8:12; 12:35-36, 46).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 6:8-13; 56:10-11; Matt 13:11-17; John 1:10-11; 3:19-20; John 7:32-36; 9:40-41; 12:40; Rom 1:21; 2 Cor 3:13-18; 4:3-4; 1 Jn 2:9-11; Rev 3:17<\/p>","summary_ro":"Misunderstanding in the Gospel of John Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13). The world still lives in darkness and canno...","summary_en":"Misunderstanding in the Gospel of John Throughout John’s Gospel, people encountering Jesus misunderstood him (see John 3:4; 4:11, 33; 7:35; 11:12-13). They were divided over the question of Jesus’ identity. When they perceived what he was really saying, some wanted to arrest him while others wanted to become his followers (7:40-44). Only later, when Jesus’ disciples had received the Spirit, did they really understand his significance (see 16:12-13). The world still lives in darkness and canno...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":51864,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:11","title_en":"Study Note: Isaia 56:11","content_ro":"<p><strong>56:11<\/strong> <em>ignorant shepherds:<\/em> Israel’s leaders did not know how to rule in a godly way (see also Ezek 34:1-6). By contrast, the Lord is the faithful Shepherd of his people (Isa 40:11). • <em>all following their own path:<\/em> They had no concern for God or his standards of godly leadership (see also 53:6). • <em>personal gain:<\/em> Cp. 33:15.<\/p>","content_en":"<p><strong>56:11<\/strong> <em>ignorant shepherds:<\/em> Israel’s leaders did not know how to rule in a godly way (see also Ezek 34:1-6). By contrast, the Lord is the faithful Shepherd of his people (Isa 40:11). • <em>all following their own path:<\/em> They had no concern for God or his standards of godly leadership (see also 53:6). • <em>personal gain:<\/em> Cp. 33:15.<\/p>","summary_ro":"56:11 ignorant shepherds: Israel’s leaders did not know how to rule in a godly way (see also Ezek 34:1-6). By contrast, the Lord is the faithful Shepherd of his people (Isa 40:11). • all following their own path: They had no concern for God or his standards of godly leadership (see also 53:6). • personal gain: Cp. 33:15.","summary_en":"56:11 ignorant shepherds: Israel’s leaders did not know how to rule in a godly way (see also Ezek 34:1-6). By contrast, the Lord is the faithful Shepherd of his people (Isa 40:11). • all following their own path: They had no concern for God or his standards of godly leadership (see also 53:6). • personal gain: Cp. 33:15.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":79490,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:11","title_en":"Study Note: Isaia 56:11","content_ro":"<p><strong>56:11<\/strong> <em>ignorant shepherds:<\/em> Israel’s leaders did not know how to rule in a godly way (see also Ezek 34:1-6). By contrast, the Lord is the faithful Shepherd of his people (Isa 40:11). • <em>all following their own path:<\/em> They had no concern for God or his standards of godly leadership (see also 53:6). • <em>personal gain:<\/em> Cp. 33:15.<\/p>","content_en":"<p><strong>56:11<\/strong> <em>ignorant shepherds:<\/em> Israel’s leaders did not know how to rule in a godly way (see also Ezek 34:1-6). By contrast, the Lord is the faithful Shepherd of his people (Isa 40:11). • <em>all following their own path:<\/em> They had no concern for God or his standards of godly leadership (see also 53:6). • <em>personal gain:<\/em> Cp. 33:15.<\/p>","summary_ro":"56:11 ignorant shepherds: Israel’s leaders did not know how to rule in a godly way (see also Ezek 34:1-6). By contrast, the Lord is the faithful Shepherd of his people (Isa 40:11). • all following their own path: They had no concern for God or his standards of godly leadership (see also 53:6). • personal gain: Cp. 33:15.","summary_en":"56:11 ignorant shepherds: Israel’s leaders did not know how to rule in a godly way (see also Ezek 34:1-6). By contrast, the Lord is the faithful Shepherd of his people (Isa 40:11). • all following their own path: They had no concern for God or his standards of godly leadership (see also 53:6). • personal gain: Cp. 33:15.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":107116,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:11","title_en":"Study Note: Isaia 56:11","content_ro":"<p><strong>56:11<\/strong> <em>ignorant shepherds:<\/em> Israel’s leaders did not know how to rule in a godly way (see also Ezek 34:1-6). By contrast, the Lord is the faithful Shepherd of his people (Isa 40:11). • <em>all following their own path:<\/em> They had no concern for God or his standards of godly leadership (see also 53:6). • <em>personal gain:<\/em> Cp. 33:15.<\/p>","content_en":"<p><strong>56:11<\/strong> <em>ignorant shepherds:<\/em> Israel’s leaders did not know how to rule in a godly way (see also Ezek 34:1-6). By contrast, the Lord is the faithful Shepherd of his people (Isa 40:11). • <em>all following their own path:<\/em> They had no concern for God or his standards of godly leadership (see also 53:6). • <em>personal gain:<\/em> Cp. 33:15.<\/p>","summary_ro":"56:11 ignorant shepherds: Israel’s leaders did not know how to rule in a godly way (see also Ezek 34:1-6). By contrast, the Lord is the faithful Shepherd of his people (Isa 40:11). • all following their own path: They had no concern for God or his standards of godly leadership (see also 53:6). • personal gain: Cp. 33:15.","summary_en":"56:11 ignorant shepherds: Israel’s leaders did not know how to rule in a godly way (see also Ezek 34:1-6). By contrast, the Lord is the faithful Shepherd of his people (Isa 40:11). • all following their own path: They had no concern for God or his standards of godly leadership (see also 53:6). • personal gain: Cp. 33:15.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134742,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 56:11","title_en":"Study Note: Isaia 56:11","content_ro":"<p><strong>56:11<\/strong> <em>ignorant shepherds:<\/em> Israel’s leaders did not know how to rule in a godly way (see also Ezek 34:1-6). By contrast, the Lord is the faithful Shepherd of his people (Isa 40:11). • <em>all following their own path:<\/em> They had no concern for God or his standards of godly leadership (see also 53:6). • <em>personal gain:<\/em> Cp. 33:15.<\/p>","content_en":"<p><strong>56:11<\/strong> <em>ignorant shepherds:<\/em> Israel’s leaders did not know how to rule in a godly way (see also Ezek 34:1-6). By contrast, the Lord is the faithful Shepherd of his people (Isa 40:11). • <em>all following their own path:<\/em> They had no concern for God or his standards of godly leadership (see also 53:6). • <em>personal gain:<\/em> Cp. 33:15.<\/p>","summary_ro":"56:11 ignorant shepherds: Israel’s leaders did not know how to rule in a godly way (see also Ezek 34:1-6). By contrast, the Lord is the faithful Shepherd of his people (Isa 40:11). • all following their own path: They had no concern for God or his standards of godly leadership (see also 53:6). • personal gain: Cp. 33:15.","summary_en":"56:11 ignorant shepherds: Israel’s leaders did not know how to rule in a godly way (see also Ezek 34:1-6). By contrast, the Lord is the faithful Shepherd of his people (Isa 40:11). • all following their own path: They had no concern for God or his standards of godly leadership (see also 53:6). • personal gain: Cp. 33:15.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":63711,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Enjoying God’s Gifts","title_en":"Enjoying God’s Gifts","content_ro":"<h3>Enjoying God’s Gifts<\/h3>\n<p>The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, drink, health, proper clothes, our loving spouse, children, daily work, and entertainment. It may be surprising to hear such joy in Ecclesiastes, a book that acknowledges such intense tragedy and frustration. But it is exactly this balance of joy and sorrow that characterizes the wise person who reflects on all of life and understands its complexities in a fallen world.<\/p>\n<p>It is when we treat the things of life and their enjoyment as ends in themselves that they are deterrents to happiness. The Teacher speaks strongly against the pursuit of pleasure for its own sake as foolish and without profit (2:1-2; 7:4; 10:16-19; see also Isa 22:13; 56:12; Luke 12:19-20).<\/p>\n<p>The New Testament encourages us to be joyful in all things, including trials and challenges (Phil 4:4; Jas 1:2). One tradition in Christianity states that “the chief end of man is to glorify God and enjoy him forever” (<em>Westminster Shorter Catechism,<\/em> Question 1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eccl 2:24-25; 3:12-13, 22; 4:6; 5:18-20; 6:9; 8:15; 9:7-9; 11:7-10; Isa 22:13; 56:12; Luke 12:19-20; Phil 4:4; Col 2:20-22; Jas 1:2; 4:13-16<\/p>","content_en":"<h3>Enjoying God’s Gifts<\/h3>\n<p>The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, drink, health, proper clothes, our loving spouse, children, daily work, and entertainment. It may be surprising to hear such joy in Ecclesiastes, a book that acknowledges such intense tragedy and frustration. But it is exactly this balance of joy and sorrow that characterizes the wise person who reflects on all of life and understands its complexities in a fallen world.<\/p>\n<p>It is when we treat the things of life and their enjoyment as ends in themselves that they are deterrents to happiness. The Teacher speaks strongly against the pursuit of pleasure for its own sake as foolish and without profit (2:1-2; 7:4; 10:16-19; see also Isa 22:13; 56:12; Luke 12:19-20).<\/p>\n<p>The New Testament encourages us to be joyful in all things, including trials and challenges (Phil 4:4; Jas 1:2). One tradition in Christianity states that “the chief end of man is to glorify God and enjoy him forever” (<em>Westminster Shorter Catechism,<\/em> Question 1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eccl 2:24-25; 3:12-13, 22; 4:6; 5:18-20; 6:9; 8:15; 9:7-9; 11:7-10; Isa 22:13; 56:12; Luke 12:19-20; Phil 4:4; Col 2:20-22; Jas 1:2; 4:13-16<\/p>","summary_ro":"Enjoying God’s Gifts The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, ...","summary_en":"Enjoying God’s Gifts The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91337,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Enjoying God’s Gifts","title_en":"Enjoying God’s Gifts","content_ro":"<h3>Enjoying God’s Gifts<\/h3>\n<p>The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, drink, health, proper clothes, our loving spouse, children, daily work, and entertainment. It may be surprising to hear such joy in Ecclesiastes, a book that acknowledges such intense tragedy and frustration. But it is exactly this balance of joy and sorrow that characterizes the wise person who reflects on all of life and understands its complexities in a fallen world.<\/p>\n<p>It is when we treat the things of life and their enjoyment as ends in themselves that they are deterrents to happiness. The Teacher speaks strongly against the pursuit of pleasure for its own sake as foolish and without profit (2:1-2; 7:4; 10:16-19; see also Isa 22:13; 56:12; Luke 12:19-20).<\/p>\n<p>The New Testament encourages us to be joyful in all things, including trials and challenges (Phil 4:4; Jas 1:2). One tradition in Christianity states that “the chief end of man is to glorify God and enjoy him forever” (<em>Westminster Shorter Catechism,<\/em> Question 1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eccl 2:24-25; 3:12-13, 22; 4:6; 5:18-20; 6:9; 8:15; 9:7-9; 11:7-10; Isa 22:13; 56:12; Luke 12:19-20; Phil 4:4; Col 2:20-22; Jas 1:2; 4:13-16<\/p>","content_en":"<h3>Enjoying God’s Gifts<\/h3>\n<p>The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, drink, health, proper clothes, our loving spouse, children, daily work, and entertainment. It may be surprising to hear such joy in Ecclesiastes, a book that acknowledges such intense tragedy and frustration. But it is exactly this balance of joy and sorrow that characterizes the wise person who reflects on all of life and understands its complexities in a fallen world.<\/p>\n<p>It is when we treat the things of life and their enjoyment as ends in themselves that they are deterrents to happiness. The Teacher speaks strongly against the pursuit of pleasure for its own sake as foolish and without profit (2:1-2; 7:4; 10:16-19; see also Isa 22:13; 56:12; Luke 12:19-20).<\/p>\n<p>The New Testament encourages us to be joyful in all things, including trials and challenges (Phil 4:4; Jas 1:2). One tradition in Christianity states that “the chief end of man is to glorify God and enjoy him forever” (<em>Westminster Shorter Catechism,<\/em> Question 1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eccl 2:24-25; 3:12-13, 22; 4:6; 5:18-20; 6:9; 8:15; 9:7-9; 11:7-10; Isa 22:13; 56:12; Luke 12:19-20; Phil 4:4; Col 2:20-22; Jas 1:2; 4:13-16<\/p>","summary_ro":"Enjoying God’s Gifts The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, ...","summary_en":"Enjoying God’s Gifts The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118963,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Enjoying God’s Gifts","title_en":"Enjoying God’s Gifts","content_ro":"<h3>Enjoying God’s Gifts<\/h3>\n<p>The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, drink, health, proper clothes, our loving spouse, children, daily work, and entertainment. It may be surprising to hear such joy in Ecclesiastes, a book that acknowledges such intense tragedy and frustration. But it is exactly this balance of joy and sorrow that characterizes the wise person who reflects on all of life and understands its complexities in a fallen world.<\/p>\n<p>It is when we treat the things of life and their enjoyment as ends in themselves that they are deterrents to happiness. The Teacher speaks strongly against the pursuit of pleasure for its own sake as foolish and without profit (2:1-2; 7:4; 10:16-19; see also Isa 22:13; 56:12; Luke 12:19-20).<\/p>\n<p>The New Testament encourages us to be joyful in all things, including trials and challenges (Phil 4:4; Jas 1:2). One tradition in Christianity states that “the chief end of man is to glorify God and enjoy him forever” (<em>Westminster Shorter Catechism,<\/em> Question 1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eccl 2:24-25; 3:12-13, 22; 4:6; 5:18-20; 6:9; 8:15; 9:7-9; 11:7-10; Isa 22:13; 56:12; Luke 12:19-20; Phil 4:4; Col 2:20-22; Jas 1:2; 4:13-16<\/p>","content_en":"<h3>Enjoying God’s Gifts<\/h3>\n<p>The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, drink, health, proper clothes, our loving spouse, children, daily work, and entertainment. It may be surprising to hear such joy in Ecclesiastes, a book that acknowledges such intense tragedy and frustration. But it is exactly this balance of joy and sorrow that characterizes the wise person who reflects on all of life and understands its complexities in a fallen world.<\/p>\n<p>It is when we treat the things of life and their enjoyment as ends in themselves that they are deterrents to happiness. The Teacher speaks strongly against the pursuit of pleasure for its own sake as foolish and without profit (2:1-2; 7:4; 10:16-19; see also Isa 22:13; 56:12; Luke 12:19-20).<\/p>\n<p>The New Testament encourages us to be joyful in all things, including trials and challenges (Phil 4:4; Jas 1:2). One tradition in Christianity states that “the chief end of man is to glorify God and enjoy him forever” (<em>Westminster Shorter Catechism,<\/em> Question 1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eccl 2:24-25; 3:12-13, 22; 4:6; 5:18-20; 6:9; 8:15; 9:7-9; 11:7-10; Isa 22:13; 56:12; Luke 12:19-20; Phil 4:4; Col 2:20-22; Jas 1:2; 4:13-16<\/p>","summary_ro":"Enjoying God’s Gifts The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, ...","summary_en":"Enjoying God’s Gifts The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146589,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Enjoying God’s Gifts","title_en":"Enjoying God’s Gifts","content_ro":"<h3>Enjoying God’s Gifts<\/h3>\n<p>The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, drink, health, proper clothes, our loving spouse, children, daily work, and entertainment. It may be surprising to hear such joy in Ecclesiastes, a book that acknowledges such intense tragedy and frustration. But it is exactly this balance of joy and sorrow that characterizes the wise person who reflects on all of life and understands its complexities in a fallen world.<\/p>\n<p>It is when we treat the things of life and their enjoyment as ends in themselves that they are deterrents to happiness. The Teacher speaks strongly against the pursuit of pleasure for its own sake as foolish and without profit (2:1-2; 7:4; 10:16-19; see also Isa 22:13; 56:12; Luke 12:19-20).<\/p>\n<p>The New Testament encourages us to be joyful in all things, including trials and challenges (Phil 4:4; Jas 1:2). One tradition in Christianity states that “the chief end of man is to glorify God and enjoy him forever” (<em>Westminster Shorter Catechism,<\/em> Question 1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eccl 2:24-25; 3:12-13, 22; 4:6; 5:18-20; 6:9; 8:15; 9:7-9; 11:7-10; Isa 22:13; 56:12; Luke 12:19-20; Phil 4:4; Col 2:20-22; Jas 1:2; 4:13-16<\/p>","content_en":"<h3>Enjoying God’s Gifts<\/h3>\n<p>The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, drink, health, proper clothes, our loving spouse, children, daily work, and entertainment. It may be surprising to hear such joy in Ecclesiastes, a book that acknowledges such intense tragedy and frustration. But it is exactly this balance of joy and sorrow that characterizes the wise person who reflects on all of life and understands its complexities in a fallen world.<\/p>\n<p>It is when we treat the things of life and their enjoyment as ends in themselves that they are deterrents to happiness. The Teacher speaks strongly against the pursuit of pleasure for its own sake as foolish and without profit (2:1-2; 7:4; 10:16-19; see also Isa 22:13; 56:12; Luke 12:19-20).<\/p>\n<p>The New Testament encourages us to be joyful in all things, including trials and challenges (Phil 4:4; Jas 1:2). One tradition in Christianity states that “the chief end of man is to glorify God and enjoy him forever” (<em>Westminster Shorter Catechism,<\/em> Question 1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eccl 2:24-25; 3:12-13, 22; 4:6; 5:18-20; 6:9; 8:15; 9:7-9; 11:7-10; Isa 22:13; 56:12; Luke 12:19-20; Phil 4:4; Col 2:20-22; Jas 1:2; 4:13-16<\/p>","summary_ro":"Enjoying God’s Gifts The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, ...","summary_en":"Enjoying God’s Gifts The conclusion of many of the Teacher’s reflections in Ecclesiastes is that we are responsible for enjoying life because it is God’s gift (see 2:24-25; 3:12-13, 22; 5:18; 6:9; 8:15; 9:7-9; 11:7-10). Although there are conditions in which it would seemingly be better not to be alive, life is meant to be enjoyed with laughing, dancing, love, and peace. It is especially worth living when old age and death challenge that joy (9:4, 10; 11:7-9; 12:1). We are to enjoy our food, ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}