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{"verseMap":{"1":[{"id":41736,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Uzziah","title_en":"Uzziah","content_ro":"<h3>Uzziah<\/h3>\n<p>Uzziah, son of Amaziah and Jecoliah, reigned over Judah for 52 years (792–740 <span>BC<\/span>; see 2 Kgs 14:21-22; 15:1-2; 2 Chr 26:1-3). He reigned as co-regent with his father from the age of sixteen for approximately 25 years. Later, when his father was assassinated, Uzziah became the sole ruler. He served as a capable, energetic, and well-organized king who pleased the Lord through most of his reign.<\/p>\n<p>During most of Uzziah’s reign, Jeroboam II ruled the northern kingdom of Israel (793–753 <span>BC<\/span>). Both kings were successful and brought a long period of prosperity to Israel and Judah. Uzziah successfully fought the Philistines, and he built many fortifications in Jerusalem and throughout Judah. He “sought guidance from the <span>Lord<\/span>” (2 Chr 26:5), and as long as he did, the Lord blessed him in all his undertakings and he prospered.<\/p>\n<p>Several prophets were active during Uzziah’s reign. Amos and Hosea both prophesied during his life (Hos 1:1; Amos 1:1), though most of their oracles were directed toward the northern kingdom. And the prophet Isaiah received his call the year Uzziah died (Isa 1:1; 6:1).<\/p>\n<p>Uzziah became proud of his many successes and had a sad downfall (2 Chr 26:16). He took upon himself the prerogatives of a priest, entered the holy area of the Temple, and burned incense. The priests tried to stop him from this sin against the Lord, but he angrily rejected their warnings. Because of his disobedience, God struck Uzziah with leprosy and he had to live out the rest of his life in seclusion. Uzziah was buried with his forefathers, but at a distance because of his leprosy (26:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 14:21-22; 15:1-7; 2 Chr 26:1-23; Isa 1:1; 6:1; Hos 1:1; Amos 1:1; Zech 14:5<\/p>","content_en":"<h3>Uzziah<\/h3>\n<p>Uzziah, son of Amaziah and Jecoliah, reigned over Judah for 52 years (792–740 <span>BC<\/span>; see 2 Kgs 14:21-22; 15:1-2; 2 Chr 26:1-3). He reigned as co-regent with his father from the age of sixteen for approximately 25 years. Later, when his father was assassinated, Uzziah became the sole ruler. He served as a capable, energetic, and well-organized king who pleased the Lord through most of his reign.<\/p>\n<p>During most of Uzziah’s reign, Jeroboam II ruled the northern kingdom of Israel (793–753 <span>BC<\/span>). Both kings were successful and brought a long period of prosperity to Israel and Judah. Uzziah successfully fought the Philistines, and he built many fortifications in Jerusalem and throughout Judah. He “sought guidance from the <span>Lord<\/span>” (2 Chr 26:5), and as long as he did, the Lord blessed him in all his undertakings and he prospered.<\/p>\n<p>Several prophets were active during Uzziah’s reign. Amos and Hosea both prophesied during his life (Hos 1:1; Amos 1:1), though most of their oracles were directed toward the northern kingdom. And the prophet Isaiah received his call the year Uzziah died (Isa 1:1; 6:1).<\/p>\n<p>Uzziah became proud of his many successes and had a sad downfall (2 Chr 26:16). He took upon himself the prerogatives of a priest, entered the holy area of the Temple, and burned incense. The priests tried to stop him from this sin against the Lord, but he angrily rejected their warnings. Because of his disobedience, God struck Uzziah with leprosy and he had to live out the rest of his life in seclusion. Uzziah was buried with his forefathers, but at a distance because of his leprosy (26:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 14:21-22; 15:1-7; 2 Chr 26:1-23; Isa 1:1; 6:1; Hos 1:1; Amos 1:1; Zech 14:5<\/p>","summary_ro":"Uzziah Uzziah, son of Amaziah and Jecoliah, reigned over Judah for 52 years (792–740 BC; see 2 Kgs 14:21-22; 15:1-2; 2 Chr 26:1-3). He reigned as co-regent with his father from the age of sixteen for approximately 25 years. Later, when his father was assassinated, Uzziah became the sole ruler. He served as a capable, energetic, and well-organized king who pleased the Lord through most of his reign. During most of Uzziah’s reign, Jeroboam II ruled the northern kingdom of Israel (793–753 BC). B...","summary_en":"Uzziah Uzziah, son of Amaziah and Jecoliah, reigned over Judah for 52 years (792–740 BC; see 2 Kgs 14:21-22; 15:1-2; 2 Chr 26:1-3). He reigned as co-regent with his father from the age of sixteen for approximately 25 years. Later, when his father was assassinated, Uzziah became the sole ruler. He served as a capable, energetic, and well-organized king who pleased the Lord through most of his reign. During most of Uzziah’s reign, Jeroboam II ruled the northern kingdom of Israel (793–753 BC). B...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69362,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Uzziah","title_en":"Uzziah","content_ro":"<h3>Uzziah<\/h3>\n<p>Uzziah, son of Amaziah and Jecoliah, reigned over Judah for 52 years (792–740 <span>BC<\/span>; see 2 Kgs 14:21-22; 15:1-2; 2 Chr 26:1-3). He reigned as co-regent with his father from the age of sixteen for approximately 25 years. Later, when his father was assassinated, Uzziah became the sole ruler. He served as a capable, energetic, and well-organized king who pleased the Lord through most of his reign.<\/p>\n<p>During most of Uzziah’s reign, Jeroboam II ruled the northern kingdom of Israel (793–753 <span>BC<\/span>). Both kings were successful and brought a long period of prosperity to Israel and Judah. Uzziah successfully fought the Philistines, and he built many fortifications in Jerusalem and throughout Judah. He “sought guidance from the <span>Lord<\/span>” (2 Chr 26:5), and as long as he did, the Lord blessed him in all his undertakings and he prospered.<\/p>\n<p>Several prophets were active during Uzziah’s reign. Amos and Hosea both prophesied during his life (Hos 1:1; Amos 1:1), though most of their oracles were directed toward the northern kingdom. And the prophet Isaiah received his call the year Uzziah died (Isa 1:1; 6:1).<\/p>\n<p>Uzziah became proud of his many successes and had a sad downfall (2 Chr 26:16). He took upon himself the prerogatives of a priest, entered the holy area of the Temple, and burned incense. The priests tried to stop him from this sin against the Lord, but he angrily rejected their warnings. Because of his disobedience, God struck Uzziah with leprosy and he had to live out the rest of his life in seclusion. Uzziah was buried with his forefathers, but at a distance because of his leprosy (26:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 14:21-22; 15:1-7; 2 Chr 26:1-23; Isa 1:1; 6:1; Hos 1:1; Amos 1:1; Zech 14:5<\/p>","content_en":"<h3>Uzziah<\/h3>\n<p>Uzziah, son of Amaziah and Jecoliah, reigned over Judah for 52 years (792–740 <span>BC<\/span>; see 2 Kgs 14:21-22; 15:1-2; 2 Chr 26:1-3). He reigned as co-regent with his father from the age of sixteen for approximately 25 years. Later, when his father was assassinated, Uzziah became the sole ruler. He served as a capable, energetic, and well-organized king who pleased the Lord through most of his reign.<\/p>\n<p>During most of Uzziah’s reign, Jeroboam II ruled the northern kingdom of Israel (793–753 <span>BC<\/span>). Both kings were successful and brought a long period of prosperity to Israel and Judah. Uzziah successfully fought the Philistines, and he built many fortifications in Jerusalem and throughout Judah. He “sought guidance from the <span>Lord<\/span>” (2 Chr 26:5), and as long as he did, the Lord blessed him in all his undertakings and he prospered.<\/p>\n<p>Several prophets were active during Uzziah’s reign. Amos and Hosea both prophesied during his life (Hos 1:1; Amos 1:1), though most of their oracles were directed toward the northern kingdom. And the prophet Isaiah received his call the year Uzziah died (Isa 1:1; 6:1).<\/p>\n<p>Uzziah became proud of his many successes and had a sad downfall (2 Chr 26:16). He took upon himself the prerogatives of a priest, entered the holy area of the Temple, and burned incense. The priests tried to stop him from this sin against the Lord, but he angrily rejected their warnings. Because of his disobedience, God struck Uzziah with leprosy and he had to live out the rest of his life in seclusion. Uzziah was buried with his forefathers, but at a distance because of his leprosy (26:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 14:21-22; 15:1-7; 2 Chr 26:1-23; Isa 1:1; 6:1; Hos 1:1; Amos 1:1; Zech 14:5<\/p>","summary_ro":"Uzziah Uzziah, son of Amaziah and Jecoliah, reigned over Judah for 52 years (792–740 BC; see 2 Kgs 14:21-22; 15:1-2; 2 Chr 26:1-3). He reigned as co-regent with his father from the age of sixteen for approximately 25 years. Later, when his father was assassinated, Uzziah became the sole ruler. He served as a capable, energetic, and well-organized king who pleased the Lord through most of his reign. During most of Uzziah’s reign, Jeroboam II ruled the northern kingdom of Israel (793–753 BC). B...","summary_en":"Uzziah Uzziah, son of Amaziah and Jecoliah, reigned over Judah for 52 years (792–740 BC; see 2 Kgs 14:21-22; 15:1-2; 2 Chr 26:1-3). He reigned as co-regent with his father from the age of sixteen for approximately 25 years. Later, when his father was assassinated, Uzziah became the sole ruler. He served as a capable, energetic, and well-organized king who pleased the Lord through most of his reign. During most of Uzziah’s reign, Jeroboam II ruled the northern kingdom of Israel (793–753 BC). B...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96988,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Uzziah","title_en":"Uzziah","content_ro":"<h3>Uzziah<\/h3>\n<p>Uzziah, son of Amaziah and Jecoliah, reigned over Judah for 52 years (792–740 <span>BC<\/span>; see 2 Kgs 14:21-22; 15:1-2; 2 Chr 26:1-3). He reigned as co-regent with his father from the age of sixteen for approximately 25 years. Later, when his father was assassinated, Uzziah became the sole ruler. He served as a capable, energetic, and well-organized king who pleased the Lord through most of his reign.<\/p>\n<p>During most of Uzziah’s reign, Jeroboam II ruled the northern kingdom of Israel (793–753 <span>BC<\/span>). Both kings were successful and brought a long period of prosperity to Israel and Judah. Uzziah successfully fought the Philistines, and he built many fortifications in Jerusalem and throughout Judah. He “sought guidance from the <span>Lord<\/span>” (2 Chr 26:5), and as long as he did, the Lord blessed him in all his undertakings and he prospered.<\/p>\n<p>Several prophets were active during Uzziah’s reign. Amos and Hosea both prophesied during his life (Hos 1:1; Amos 1:1), though most of their oracles were directed toward the northern kingdom. And the prophet Isaiah received his call the year Uzziah died (Isa 1:1; 6:1).<\/p>\n<p>Uzziah became proud of his many successes and had a sad downfall (2 Chr 26:16). He took upon himself the prerogatives of a priest, entered the holy area of the Temple, and burned incense. The priests tried to stop him from this sin against the Lord, but he angrily rejected their warnings. Because of his disobedience, God struck Uzziah with leprosy and he had to live out the rest of his life in seclusion. Uzziah was buried with his forefathers, but at a distance because of his leprosy (26:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 14:21-22; 15:1-7; 2 Chr 26:1-23; Isa 1:1; 6:1; Hos 1:1; Amos 1:1; Zech 14:5<\/p>","content_en":"<h3>Uzziah<\/h3>\n<p>Uzziah, son of Amaziah and Jecoliah, reigned over Judah for 52 years (792–740 <span>BC<\/span>; see 2 Kgs 14:21-22; 15:1-2; 2 Chr 26:1-3). He reigned as co-regent with his father from the age of sixteen for approximately 25 years. Later, when his father was assassinated, Uzziah became the sole ruler. He served as a capable, energetic, and well-organized king who pleased the Lord through most of his reign.<\/p>\n<p>During most of Uzziah’s reign, Jeroboam II ruled the northern kingdom of Israel (793–753 <span>BC<\/span>). Both kings were successful and brought a long period of prosperity to Israel and Judah. Uzziah successfully fought the Philistines, and he built many fortifications in Jerusalem and throughout Judah. He “sought guidance from the <span>Lord<\/span>” (2 Chr 26:5), and as long as he did, the Lord blessed him in all his undertakings and he prospered.<\/p>\n<p>Several prophets were active during Uzziah’s reign. Amos and Hosea both prophesied during his life (Hos 1:1; Amos 1:1), though most of their oracles were directed toward the northern kingdom. And the prophet Isaiah received his call the year Uzziah died (Isa 1:1; 6:1).<\/p>\n<p>Uzziah became proud of his many successes and had a sad downfall (2 Chr 26:16). He took upon himself the prerogatives of a priest, entered the holy area of the Temple, and burned incense. The priests tried to stop him from this sin against the Lord, but he angrily rejected their warnings. Because of his disobedience, God struck Uzziah with leprosy and he had to live out the rest of his life in seclusion. Uzziah was buried with his forefathers, but at a distance because of his leprosy (26:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 14:21-22; 15:1-7; 2 Chr 26:1-23; Isa 1:1; 6:1; Hos 1:1; Amos 1:1; Zech 14:5<\/p>","summary_ro":"Uzziah Uzziah, son of Amaziah and Jecoliah, reigned over Judah for 52 years (792–740 BC; see 2 Kgs 14:21-22; 15:1-2; 2 Chr 26:1-3). He reigned as co-regent with his father from the age of sixteen for approximately 25 years. Later, when his father was assassinated, Uzziah became the sole ruler. He served as a capable, energetic, and well-organized king who pleased the Lord through most of his reign. During most of Uzziah’s reign, Jeroboam II ruled the northern kingdom of Israel (793–753 BC). B...","summary_en":"Uzziah Uzziah, son of Amaziah and Jecoliah, reigned over Judah for 52 years (792–740 BC; see 2 Kgs 14:21-22; 15:1-2; 2 Chr 26:1-3). He reigned as co-regent with his father from the age of sixteen for approximately 25 years. Later, when his father was assassinated, Uzziah became the sole ruler. He served as a capable, energetic, and well-organized king who pleased the Lord through most of his reign. During most of Uzziah’s reign, Jeroboam II ruled the northern kingdom of Israel (793–753 BC). B...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124614,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Uzziah","title_en":"Uzziah","content_ro":"<h3>Uzziah<\/h3>\n<p>Uzziah, son of Amaziah and Jecoliah, reigned over Judah for 52 years (792–740 <span>BC<\/span>; see 2 Kgs 14:21-22; 15:1-2; 2 Chr 26:1-3). He reigned as co-regent with his father from the age of sixteen for approximately 25 years. Later, when his father was assassinated, Uzziah became the sole ruler. He served as a capable, energetic, and well-organized king who pleased the Lord through most of his reign.<\/p>\n<p>During most of Uzziah’s reign, Jeroboam II ruled the northern kingdom of Israel (793–753 <span>BC<\/span>). Both kings were successful and brought a long period of prosperity to Israel and Judah. Uzziah successfully fought the Philistines, and he built many fortifications in Jerusalem and throughout Judah. He “sought guidance from the <span>Lord<\/span>” (2 Chr 26:5), and as long as he did, the Lord blessed him in all his undertakings and he prospered.<\/p>\n<p>Several prophets were active during Uzziah’s reign. Amos and Hosea both prophesied during his life (Hos 1:1; Amos 1:1), though most of their oracles were directed toward the northern kingdom. And the prophet Isaiah received his call the year Uzziah died (Isa 1:1; 6:1).<\/p>\n<p>Uzziah became proud of his many successes and had a sad downfall (2 Chr 26:16). He took upon himself the prerogatives of a priest, entered the holy area of the Temple, and burned incense. The priests tried to stop him from this sin against the Lord, but he angrily rejected their warnings. Because of his disobedience, God struck Uzziah with leprosy and he had to live out the rest of his life in seclusion. Uzziah was buried with his forefathers, but at a distance because of his leprosy (26:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 14:21-22; 15:1-7; 2 Chr 26:1-23; Isa 1:1; 6:1; Hos 1:1; Amos 1:1; Zech 14:5<\/p>","content_en":"<h3>Uzziah<\/h3>\n<p>Uzziah, son of Amaziah and Jecoliah, reigned over Judah for 52 years (792–740 <span>BC<\/span>; see 2 Kgs 14:21-22; 15:1-2; 2 Chr 26:1-3). He reigned as co-regent with his father from the age of sixteen for approximately 25 years. Later, when his father was assassinated, Uzziah became the sole ruler. He served as a capable, energetic, and well-organized king who pleased the Lord through most of his reign.<\/p>\n<p>During most of Uzziah’s reign, Jeroboam II ruled the northern kingdom of Israel (793–753 <span>BC<\/span>). Both kings were successful and brought a long period of prosperity to Israel and Judah. Uzziah successfully fought the Philistines, and he built many fortifications in Jerusalem and throughout Judah. He “sought guidance from the <span>Lord<\/span>” (2 Chr 26:5), and as long as he did, the Lord blessed him in all his undertakings and he prospered.<\/p>\n<p>Several prophets were active during Uzziah’s reign. Amos and Hosea both prophesied during his life (Hos 1:1; Amos 1:1), though most of their oracles were directed toward the northern kingdom. And the prophet Isaiah received his call the year Uzziah died (Isa 1:1; 6:1).<\/p>\n<p>Uzziah became proud of his many successes and had a sad downfall (2 Chr 26:16). He took upon himself the prerogatives of a priest, entered the holy area of the Temple, and burned incense. The priests tried to stop him from this sin against the Lord, but he angrily rejected their warnings. Because of his disobedience, God struck Uzziah with leprosy and he had to live out the rest of his life in seclusion. Uzziah was buried with his forefathers, but at a distance because of his leprosy (26:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 14:21-22; 15:1-7; 2 Chr 26:1-23; Isa 1:1; 6:1; Hos 1:1; Amos 1:1; Zech 14:5<\/p>","summary_ro":"Uzziah Uzziah, son of Amaziah and Jecoliah, reigned over Judah for 52 years (792–740 BC; see 2 Kgs 14:21-22; 15:1-2; 2 Chr 26:1-3). He reigned as co-regent with his father from the age of sixteen for approximately 25 years. Later, when his father was assassinated, Uzziah became the sole ruler. He served as a capable, energetic, and well-organized king who pleased the Lord through most of his reign. During most of Uzziah’s reign, Jeroboam II ruled the northern kingdom of Israel (793–753 BC). B...","summary_en":"Uzziah Uzziah, son of Amaziah and Jecoliah, reigned over Judah for 52 years (792–740 BC; see 2 Kgs 14:21-22; 15:1-2; 2 Chr 26:1-3). He reigned as co-regent with his father from the age of sixteen for approximately 25 years. Later, when his father was assassinated, Uzziah became the sole ruler. He served as a capable, energetic, and well-organized king who pleased the Lord through most of his reign. During most of Uzziah’s reign, Jeroboam II ruled the northern kingdom of Israel (793–753 BC). B...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":1650,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Angel","title_en":"Angel","content_ro":"<h3>ANGEL<\/h3>\n<p>Messenger of God or supernatural being, either good or evil, with powers greater than humans possess.<\/p>\n<p>The first kind of angels mentioned in the Bible are cherubim (plural of “cherub,” a Hebrew word). They were celestial beings sent by God to guard the tree of life in the Garden of Eden (Gn 3:24). They were represented symbolically on the ark of the covenant (Ex 25:18-22), in the tabernacle (Ex 26:31) and temple (2 Chr 3:7), and seen by the prophet Ezekiel in a vision of the restored Jerusalem (Ez 41:18-20). Two angels, Gabriel and the chief, or archangel, Michael, are named in the Bible (Dn 8:16; 9:21; 10:13; Lk 1:19, 26; Jude 1:9; Rv 12:7-9).<\/p>\n\n<p>In the Bible, angels are spiritual beings who serve primarily as messengers. The English word “angel” comes directly from a Greek word for messenger. In Luke 9:52, Jesus sent “messengers” ahead of him. Usually the same word is translated “angel” and is understood to mean a spiritual messenger from God. In the OT also, one Hebrew word can refer either to a human messenger or to a spiritual being. It is not always immediately clear which is meant, especially since angels sometimes appeared in human form. In certain passages, “the angel of God” or a similar phrase may refer to God delivering his own message (see Gn 18:2-15).<\/p>\n<p>Angels appeared to many of God’s people in the Bible to announce good news (Jgs 13:3), warn of danger (Gn 19:15), guard from evil (Dn 3:28; 6:22), guide and protect (Ex 14:19), nourish (Gn 21:14-20; 1 Kgs 19:4-7), or instruct (Acts 7:38; Gal 3:19). When Christ came to earth as the Savior, angels heralded his birth (Lk 2:8-15), guided and warned his parents (Mt 2:13), strengthened him when he was tempted (Mt 4:11) and in his last distress (Lk 22:43-44 in some manuscripts), and observed his resurrection (Mt 28:1-6). Jesus spoke about the guardian angels of little children (Mt 18:10). Philip was guided by an angel (Acts 8:26). Apostles were rescued from prison by an angel (Acts 5:19; 12:7-11). In a frightening situation, the apostle Paul was encouraged by an angel (Acts 27:21-25).<\/p>\n\n<p>The physical appearance of angels in biblical encounters was often unusual enough to distinguish them from ordinary people. The angel who moved the stone from the entrance to Jesus’ tomb had an appearance like lightning and raiment white as snow (Mt 28:3). Many passages about angels are descriptions of dreams or visions. “Jacob’s ladder” with angels ascending and descending (Gn 28:12) is an example. In another dream an angel spoke to Jacob (Gn 31:11). An angel appeared to Cornelius in a vision (Acts 10:1-3). Major passages of this type include Isaiah 6 (the seraphim), much of the book of Ezekiel (the cherubim), and much of Daniel and Zechariah. In the NT, over a third of the references to angels are in the book of Revelation. In most cases there, the angelic beings are glorious or grotesque figures seen in visions and are not to be confused with human persons. The language describing such visions is appropriately mystical, or at least metaphorical and difficult to interpret.<\/p>\n<p>Angelology, or the doctrine of angels, is not a major theme in Christian theology in spite of the many references to angels in the Bible. Angels are included in descriptions of all that God created (Ps 148:2; Col 1:16). There are hints that they witnessed the creation of the world (Jb 38:7). No matter how close to God angels may be, they share with humankind the status of creatures. But as wholly spiritual creatures they are free from many human limitations, such as death (Lk 20:36). They do not marry (Mt 22:30), so they could be regarded as sexless. In all their appearances, angels in human form were taken to be men, never women or children. Their ability to communicate in human language and to affect human life in other ways is basic to their role in the Bible. Their power and awesome appearance (Mt 28:2-4) sometimes tempted people to fear or worship them, but the NT does not condone the worship of angels (Col 2:18; Rv 22:8-9). Though angels are stronger and wiser than human beings, their power and knowledge are also limited by God (Ps 103:20; Mt 24:36; 1 Pt 1:11-12; 2 Pt 2:11). <em>See<\/em> Cherub, Cherubim; Seraph, Seraphim; Demon; Demon-possession; Satan.<\/p>","content_en":"<h3>ANGEL<\/h3>\n<p>Messenger of God or supernatural being, either good or evil, with powers greater than humans possess.<\/p>\n<p>The first kind of angels mentioned in the Bible are cherubim (plural of “cherub,” a Hebrew word). They were celestial beings sent by God to guard the tree of life in the Garden of Eden (Gn 3:24). They were represented symbolically on the ark of the covenant (Ex 25:18-22), in the tabernacle (Ex 26:31) and temple (2 Chr 3:7), and seen by the prophet Ezekiel in a vision of the restored Jerusalem (Ez 41:18-20). Two angels, Gabriel and the chief, or archangel, Michael, are named in the Bible (Dn 8:16; 9:21; 10:13; Lk 1:19, 26; Jude 1:9; Rv 12:7-9).<\/p>\n\n<p>In the Bible, angels are spiritual beings who serve primarily as messengers. The English word “angel” comes directly from a Greek word for messenger. In Luke 9:52, Jesus sent “messengers” ahead of him. Usually the same word is translated “angel” and is understood to mean a spiritual messenger from God. In the OT also, one Hebrew word can refer either to a human messenger or to a spiritual being. It is not always immediately clear which is meant, especially since angels sometimes appeared in human form. In certain passages, “the angel of God” or a similar phrase may refer to God delivering his own message (see Gn 18:2-15).<\/p>\n<p>Angels appeared to many of God’s people in the Bible to announce good news (Jgs 13:3), warn of danger (Gn 19:15), guard from evil (Dn 3:28; 6:22), guide and protect (Ex 14:19), nourish (Gn 21:14-20; 1 Kgs 19:4-7), or instruct (Acts 7:38; Gal 3:19). When Christ came to earth as the Savior, angels heralded his birth (Lk 2:8-15), guided and warned his parents (Mt 2:13), strengthened him when he was tempted (Mt 4:11) and in his last distress (Lk 22:43-44 in some manuscripts), and observed his resurrection (Mt 28:1-6). Jesus spoke about the guardian angels of little children (Mt 18:10). Philip was guided by an angel (Acts 8:26). Apostles were rescued from prison by an angel (Acts 5:19; 12:7-11). In a frightening situation, the apostle Paul was encouraged by an angel (Acts 27:21-25).<\/p>\n\n<p>The physical appearance of angels in biblical encounters was often unusual enough to distinguish them from ordinary people. The angel who moved the stone from the entrance to Jesus’ tomb had an appearance like lightning and raiment white as snow (Mt 28:3). Many passages about angels are descriptions of dreams or visions. “Jacob’s ladder” with angels ascending and descending (Gn 28:12) is an example. In another dream an angel spoke to Jacob (Gn 31:11). An angel appeared to Cornelius in a vision (Acts 10:1-3). Major passages of this type include Isaiah 6 (the seraphim), much of the book of Ezekiel (the cherubim), and much of Daniel and Zechariah. In the NT, over a third of the references to angels are in the book of Revelation. In most cases there, the angelic beings are glorious or grotesque figures seen in visions and are not to be confused with human persons. The language describing such visions is appropriately mystical, or at least metaphorical and difficult to interpret.<\/p>\n<p>Angelology, or the doctrine of angels, is not a major theme in Christian theology in spite of the many references to angels in the Bible. Angels are included in descriptions of all that God created (Ps 148:2; Col 1:16). There are hints that they witnessed the creation of the world (Jb 38:7). No matter how close to God angels may be, they share with humankind the status of creatures. But as wholly spiritual creatures they are free from many human limitations, such as death (Lk 20:36). They do not marry (Mt 22:30), so they could be regarded as sexless. In all their appearances, angels in human form were taken to be men, never women or children. Their ability to communicate in human language and to affect human life in other ways is basic to their role in the Bible. Their power and awesome appearance (Mt 28:2-4) sometimes tempted people to fear or worship them, but the NT does not condone the worship of angels (Col 2:18; Rv 22:8-9). Though angels are stronger and wiser than human beings, their power and knowledge are also limited by God (Ps 103:20; Mt 24:36; 1 Pt 1:11-12; 2 Pt 2:11). <em>See<\/em> Cherub, Cherubim; Seraph, Seraphim; Demon; Demon-possession; Satan.<\/p>","summary_ro":"ANGEL Messenger of God or supernatural being, either good or evil, with powers greater than humans possess. The first kind of angels mentioned in the Bible are cherubim (plural of “cherub,” a Hebrew word). They were celestial beings sent by God to guard the tree of life in the Garden of Eden (Gn 3:24). They were represented symbolically on the ark of the covenant (Ex 25:18-22), in the tabernacle (Ex 26:31) and temple (2 Chr 3:7), and seen by the prophet Ezekiel in a vision of the restored Jer...","summary_en":"ANGEL Messenger of God or supernatural being, either good or evil, with powers greater than humans possess. The first kind of angels mentioned in the Bible are cherubim (plural of “cherub,” a Hebrew word). They were celestial beings sent by God to guard the tree of life in the Garden of Eden (Gn 3:24). They were represented symbolically on the ark of the covenant (Ex 25:18-22), in the tabernacle (Ex 26:31) and temple (2 Chr 3:7), and seen by the prophet Ezekiel in a vision of the restored Jer...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":2271,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Apocalyptic*","title_en":"Apocalyptic*","content_ro":"<h3>APOCALYPTIC*<\/h3>\n<p>Term derived from a Greek word meaning “revelation” and used to refer to a pattern of thought and to a form of literature, both dealing with future judgment (eschatology).<\/p>\n<p>The literature designated “apocalyptic” consists of compositions that either are or purport to be divine revelations received by their authors. The revelations were usually received in the form of visions. They were recounted in detail and accompanied by an interpretation. The second half of Daniel (chs 7–12) is filled with such visions, as is the whole of Revelation. Although revelatory visions also occurred frequently in OT prophetic literature (e.g., Is 6; Am 7–9; Zec 1–6), they were particularly prominent in apocalyptic literature and determined the basic literary form and structure of such writings. Sometimes (as in Daniel) the revelatory message was received through a dream by the apocalyptic seer. In another form of vision (as in Revelation), the apocalyptist was caught up to the heavenly world, where he saw and heard things to be transmitted to the world of men (cf. Paul’s experience, 2 Cor 12:1-4). Frequently, the apocalyptist was unable to understand the meaning of the visions he received. In such instances an “interpreting angel” clarified the meaning of the vision (Dn 8:15-26; 9:20-27; 10:18–12:4; Rv 7:13-17; 17:7-18).<\/p>\n<p>Two primary patterns of eschatological thought are found in the Bible, both centered in the conviction that God will act in the near future to save his people and punish those who oppress them. In prophetic eschatology, the dominant form in the OT, God is expected to act within history to restore man and nature to the perfect condition that existed prior to man’s fall. Apocalyptic eschatology, on the other hand, expects God to destroy the old imperfect order before restoring the world to paradise.<\/p>\n<p>In Israel, apocalyptic eschatology evidently flourished under foreign domination. From the early sixth century <span>BC<\/span>, prophetic eschatology began to decline and apocalyptic eschatology became increasingly popular. The book of Daniel, written during the sixth century <span>BC<\/span>, is the earliest example of apocalyptic literature in existence. The prophetic book of Malachi, written sometime during the fifth century <span>BC<\/span>, was the last Israelite prophetic book. Thereafter, the prophetic voice became silent in Israel until the rise of Christianity. With the exception of Daniel, all the surviving Jewish apocalyptic literature was written from the third century <span>BC<\/span> to the early second century <span>AD<\/span>.<\/p>\n<p>In apocalyptic literature, antagonism between God and Satan was sharply emphasized. All people, nations, and supernatural beings (angels, demons) were seen as allies of God or of Satan. Although Satan had always been thought of as the adversary of God and humanity (Gn 3:1-19; Jb 1:6-12; 2:1-8), his power was restrained as long as Israel remained faithful to the covenant law of God. When Israel began to experience the long national nightmare of subjugation by foreign enemies, the reality of Satan’s temporary domination of the world was brought home with great force. Though apocalyptic writers dealt with particular nations dominating Israel during one or another epoch in its history, those nations were seen as servants of Satan whose opposition to God (and God’s people) would inevitably spell their downfall.<\/p>\n<p>Apocalyptic thought was dominated by the conviction that, no matter how bad circumstances might be at any given moment, God and his people would ultimately triumph over their enemies. Apocalyptic determinism was not a fatalistic conviction that everything happened by a kind of mindless necessity; rather, it clung to hope in a sovereign God who would cause his people to experience ultimate victory over all temporal and spiritual enemies. Many apocalypses contained predictions of the future historical experience of Israel (or of the Christian church), culminating in a final and decisive victory of God and his people. In Nebuchadnezzar’s dream interpreted by Daniel, for example, a series of foreign empires was referred to under the symbolism of various parts of a gigantic image constructed of various materials; the image was destroyed by the kingdom of God, symbolized by a stone cut without hands from a mountain (Dn 2:31-45).<\/p>\n<p>A major difference between apocalyptic eschatology and prophetic eschatology was that apocalypticism nearly always envisaged a cosmic catastrophe prior to the final, decisive victory of God. In some apocalypses, such as the book of Daniel, God was expected to intervene decisively in the course of history, subdue evil, and introduce the kingdom of God. In others, such as the Revelation of John, God would first destroy the old world before creating a wholly new one (Rv 21:1; cf. 2 Pt 3:10). The general view was that things would get much worse before they got better. During the golden age of Israelite independence (10th through 7th centuries <span>BC<\/span>), the notion of future catastrophe was understandably not given much emphasis. However, after the destruction of Jerusalem in 586 <span>BC<\/span>, apocalyptists thought the Jews’ problems could be reversed only by decisive and climactic intervention of God into the affairs of men and of nations.<\/p>\n<p>A common apocalyptic notion based on both dualism and pessimism was the concept of two “ages.” “This age,” which is present and evil, was dominated by Satan and his minions, but “the age to come” would bring the blessings of the kingdom of God. A constellation of eschatological events would serve to bring the old age to a close and inaugurate the new age. When Paul spoke of the “god of this evil world” (2 Cor 4:4), he was actually referring to Satan’s domination of “this age.”<\/p>\n<p>Another characteristic of apocalypticism was its frequent expression of intense longing for God to shorten the present evil days and quickly usher in the kingdom of God. Just as Daniel could ask, “How long shall it be till the end of these wonders?” (Dn 12:6, <span>rsv<\/span>), so John could exclaim, “Come, Lord Jesus!” (Rv 22:20). The desire for God’s speedy intervention and victory made it possible to maintain hope in thoroughly adverse circumstances and encouraged God’s people to conduct their lives in a manner worthy of the coming kingdom (2 Pt 3:11-13; Rv 21:5-8).<\/p>\n<p>The book of Daniel is the only apocalypse in the OT canon of Scripture, and the book of Revelation the only apocalypse within the NT canon. Many noncanonical Jewish and Christian apocalypses survive, however. The Jewish apocalypses were written between the late third century <span>BC<\/span> and the early second century <span>AD<\/span>; the existing Christian apocalypses, from the second through the fourth centuries <span>AD<\/span>. Further, many apocalyptic literary patterns and structures are found outside the formal category of apocalyptic literature. The Olivet discourse of Jesus, for example (Mk 13; Mt 24; Lk 21), has frequently been called a little apocalypse by biblical scholars. In general, most of the features enumerated below must be present for a literary work to be considered “an apocalypse.”<\/p>\n<p>With the exception of Daniel and Revelation, most of the surviving apocalypses are pseudonymous, that is, they were written under a false name. This characteristic is such a constant feature that apocalyptic literature has been commonly referred to as “pseudepigrapha” (“false writings”). A composite apocalypse (1 Enoch) written by several unknown authors from the second century <span>BC<\/span> to probably the first century <span>AD<\/span> claimed to have been written by the Enoch who was an early descendant of Adam (Gn 5:21-24). Other Jewish apocalypses were attributed to such important OT characters as Adam and Eve, Moses, Isaiah, Baruch, Solomon, and Ezra. Since all were written after the close of the OT canon, their real authors probably thought that identification with some important OT personage was necessary for favorable reception. Early Christian apocalypses often bore the names of such important figures as Peter, Paul, and Thomas.<\/p>\n<p><em>See also<\/em> Apocrypha for a discussion on each of the books just mentioned.<\/p>","content_en":"<h3>APOCALYPTIC*<\/h3>\n<p>Term derived from a Greek word meaning “revelation” and used to refer to a pattern of thought and to a form of literature, both dealing with future judgment (eschatology).<\/p>\n<p>The literature designated “apocalyptic” consists of compositions that either are or purport to be divine revelations received by their authors. The revelations were usually received in the form of visions. They were recounted in detail and accompanied by an interpretation. The second half of Daniel (chs 7–12) is filled with such visions, as is the whole of Revelation. Although revelatory visions also occurred frequently in OT prophetic literature (e.g., Is 6; Am 7–9; Zec 1–6), they were particularly prominent in apocalyptic literature and determined the basic literary form and structure of such writings. Sometimes (as in Daniel) the revelatory message was received through a dream by the apocalyptic seer. In another form of vision (as in Revelation), the apocalyptist was caught up to the heavenly world, where he saw and heard things to be transmitted to the world of men (cf. Paul’s experience, 2 Cor 12:1-4). Frequently, the apocalyptist was unable to understand the meaning of the visions he received. In such instances an “interpreting angel” clarified the meaning of the vision (Dn 8:15-26; 9:20-27; 10:18–12:4; Rv 7:13-17; 17:7-18).<\/p>\n<p>Two primary patterns of eschatological thought are found in the Bible, both centered in the conviction that God will act in the near future to save his people and punish those who oppress them. In prophetic eschatology, the dominant form in the OT, God is expected to act within history to restore man and nature to the perfect condition that existed prior to man’s fall. Apocalyptic eschatology, on the other hand, expects God to destroy the old imperfect order before restoring the world to paradise.<\/p>\n<p>In Israel, apocalyptic eschatology evidently flourished under foreign domination. From the early sixth century <span>BC<\/span>, prophetic eschatology began to decline and apocalyptic eschatology became increasingly popular. The book of Daniel, written during the sixth century <span>BC<\/span>, is the earliest example of apocalyptic literature in existence. The prophetic book of Malachi, written sometime during the fifth century <span>BC<\/span>, was the last Israelite prophetic book. Thereafter, the prophetic voice became silent in Israel until the rise of Christianity. With the exception of Daniel, all the surviving Jewish apocalyptic literature was written from the third century <span>BC<\/span> to the early second century <span>AD<\/span>.<\/p>\n<p>In apocalyptic literature, antagonism between God and Satan was sharply emphasized. All people, nations, and supernatural beings (angels, demons) were seen as allies of God or of Satan. Although Satan had always been thought of as the adversary of God and humanity (Gn 3:1-19; Jb 1:6-12; 2:1-8), his power was restrained as long as Israel remained faithful to the covenant law of God. When Israel began to experience the long national nightmare of subjugation by foreign enemies, the reality of Satan’s temporary domination of the world was brought home with great force. Though apocalyptic writers dealt with particular nations dominating Israel during one or another epoch in its history, those nations were seen as servants of Satan whose opposition to God (and God’s people) would inevitably spell their downfall.<\/p>\n<p>Apocalyptic thought was dominated by the conviction that, no matter how bad circumstances might be at any given moment, God and his people would ultimately triumph over their enemies. Apocalyptic determinism was not a fatalistic conviction that everything happened by a kind of mindless necessity; rather, it clung to hope in a sovereign God who would cause his people to experience ultimate victory over all temporal and spiritual enemies. Many apocalypses contained predictions of the future historical experience of Israel (or of the Christian church), culminating in a final and decisive victory of God and his people. In Nebuchadnezzar’s dream interpreted by Daniel, for example, a series of foreign empires was referred to under the symbolism of various parts of a gigantic image constructed of various materials; the image was destroyed by the kingdom of God, symbolized by a stone cut without hands from a mountain (Dn 2:31-45).<\/p>\n<p>A major difference between apocalyptic eschatology and prophetic eschatology was that apocalypticism nearly always envisaged a cosmic catastrophe prior to the final, decisive victory of God. In some apocalypses, such as the book of Daniel, God was expected to intervene decisively in the course of history, subdue evil, and introduce the kingdom of God. In others, such as the Revelation of John, God would first destroy the old world before creating a wholly new one (Rv 21:1; cf. 2 Pt 3:10). The general view was that things would get much worse before they got better. During the golden age of Israelite independence (10th through 7th centuries <span>BC<\/span>), the notion of future catastrophe was understandably not given much emphasis. However, after the destruction of Jerusalem in 586 <span>BC<\/span>, apocalyptists thought the Jews’ problems could be reversed only by decisive and climactic intervention of God into the affairs of men and of nations.<\/p>\n<p>A common apocalyptic notion based on both dualism and pessimism was the concept of two “ages.” “This age,” which is present and evil, was dominated by Satan and his minions, but “the age to come” would bring the blessings of the kingdom of God. A constellation of eschatological events would serve to bring the old age to a close and inaugurate the new age. When Paul spoke of the “god of this evil world” (2 Cor 4:4), he was actually referring to Satan’s domination of “this age.”<\/p>\n<p>Another characteristic of apocalypticism was its frequent expression of intense longing for God to shorten the present evil days and quickly usher in the kingdom of God. Just as Daniel could ask, “How long shall it be till the end of these wonders?” (Dn 12:6, <span>rsv<\/span>), so John could exclaim, “Come, Lord Jesus!” (Rv 22:20). The desire for God’s speedy intervention and victory made it possible to maintain hope in thoroughly adverse circumstances and encouraged God’s people to conduct their lives in a manner worthy of the coming kingdom (2 Pt 3:11-13; Rv 21:5-8).<\/p>\n<p>The book of Daniel is the only apocalypse in the OT canon of Scripture, and the book of Revelation the only apocalypse within the NT canon. Many noncanonical Jewish and Christian apocalypses survive, however. The Jewish apocalypses were written between the late third century <span>BC<\/span> and the early second century <span>AD<\/span>; the existing Christian apocalypses, from the second through the fourth centuries <span>AD<\/span>. Further, many apocalyptic literary patterns and structures are found outside the formal category of apocalyptic literature. The Olivet discourse of Jesus, for example (Mk 13; Mt 24; Lk 21), has frequently been called a little apocalypse by biblical scholars. In general, most of the features enumerated below must be present for a literary work to be considered “an apocalypse.”<\/p>\n<p>With the exception of Daniel and Revelation, most of the surviving apocalypses are pseudonymous, that is, they were written under a false name. This characteristic is such a constant feature that apocalyptic literature has been commonly referred to as “pseudepigrapha” (“false writings”). A composite apocalypse (1 Enoch) written by several unknown authors from the second century <span>BC<\/span> to probably the first century <span>AD<\/span> claimed to have been written by the Enoch who was an early descendant of Adam (Gn 5:21-24). Other Jewish apocalypses were attributed to such important OT characters as Adam and Eve, Moses, Isaiah, Baruch, Solomon, and Ezra. Since all were written after the close of the OT canon, their real authors probably thought that identification with some important OT personage was necessary for favorable reception. Early Christian apocalypses often bore the names of such important figures as Peter, Paul, and Thomas.<\/p>\n<p><em>See also<\/em> Apocrypha for a discussion on each of the books just mentioned.<\/p>","summary_ro":"APOCALYPTIC* Term derived from a Greek word meaning “revelation” and used to refer to a pattern of thought and to a form of literature, both dealing with future judgment (eschatology). The literature designated “apocalyptic” consists of compositions that either are or purport to be divine revelations received by their authors. The revelations were usually received in the form of visions. They were recounted in detail and accompanied by an interpretation. The second half of Daniel (chs 7–12) i...","summary_en":"APOCALYPTIC* Term derived from a Greek word meaning “revelation” and used to refer to a pattern of thought and to a form of literature, both dealing with future judgment (eschatology). The literature designated “apocalyptic” consists of compositions that either are or purport to be divine revelations received by their authors. The revelations were usually received in the form of visions. They were recounted in detail and accompanied by an interpretation. The second half of Daniel (chs 7–12) i...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3180,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Atonement","title_en":"Atonement","content_ro":"<h3>ATONEMENT<\/h3>\n<p>In Christian thought, the act by which God and man are brought together in personal relationship. The term is derived from Anglo-Saxon words meaning “making at one,” hence “at-one-ment.” It presupposes a separation or alienation that needs to be overcome if human beings are to know God and have fellowship with him. As a term expressing relationship, atonement is tied closely to such terms as reconciliation and forgiveness.<\/p>\n<p>In the <span>kjv<\/span> the word “atonement” occurs many times in the OT but only once in the NT (Rom 5:11). Modern translations generally, and more correctly, render the word “reconciliation.” The idea of atonement is ever present in the NT, however, and is one of the fundamental concepts of Scripture. God is seen as taking the initiative in man’s salvation; thus atonement is the work of God, who opens the possibility for sinful human beings to receive pardoning grace. For the sinner, who cannot know God, who cannot bridge the gap between himself and God, a “new and living way” is opened up by God.<\/p>\n<p>The need for atonement is bound up with man’s thoroughgoing sinfulness. All of Scripture (cited below from the <span>rsv<\/span> unless otherwise noted) points to the radical nature of that sinfulness. The prophet Isaiah affirmed, “All we like sheep have gone astray” (Is 53:6). According to another prophet, Jeremiah, “The heart is deceitful above all things, and desperately corrupt; who can understand it?” (Jer 17:9). David the psalmist cried, “There is none that does good, no, not one” (Ps 14:3). Paul described the degeneracy of man caused by his disobedience and idolatry (Rom 1:18-32) and summed it up: “All have sinned and fall short of the glory of God” (Rom 3:23). Elsewhere Paul described men as enemies of God (Rom 5:10), as “hostile to God” (Rom 8:7), as “estranged and hostile in mind, doing evil deeds” (Col 1:21). Adam’s race is just like Adam: “Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned” (Rom 5:12).<\/p>\n\n<p>The problem of the sinfulness of humanity is compounded by the holiness of God, who cannot look upon sin. Isaiah saw the holy God in the temple and drew back because of his own sinfulness (Is 6:1-5). Not only is man terribly sinful, but God is fearfully holy. Consequently man dreads God and can do nothing to change this situation. He is lost, helpless, standing under the awful judgment of God. He cannot justify himself before God and cannot merit God’s concern. The possibility of atonement, then, rests entirely with God. The nature of that atonement, as illustrated in biblical history, affirms simultaneously the nature of both God and man.<\/p>\n<p>The Hebrew term frequently translated “atone” has the basic meaning “to wipe out,” “to erase, “to cover,” or perhaps more generally “to remove.” In the <span>kjv<\/span> it is translated by such expressions as “to make atonement,” “forgive,” “appease,” “pacify,” “pardon,” “purge,” “put off,” and “reconcile.”<\/p>\n<p>The most common OT expression of the means of atonement was the sacrifice and offering up of the blood of a victim. In a sacrifice the shedding of blood was the central act. Life was in the blood (Lv 17:11); in the pouring out of the blood, life was given up; that is, death occurred. Elsewhere blood may be a symbol for life, but in the sacrificial motif it symbolized death. Some scholars have argued that in the pouring forth of the blood, life was made available to the people. It was the life <em>of the flesh,<\/em> however, that was in the blood, and the flesh was sacrificed. In the NT it is by virtue of the resurrection that the life of Christ is made available to believers.<\/p>\n<p>Not every OT mention of atonement referred directly to the shedding of blood. On the Day of Atonement one of two goats was slain, but the other was “presented alive before the Lord to make atonement” (Lv 16:10). That “scapegoat” was driven out into the wilderness bearing the sins of the people. Banishment or expulsion took the place of blood as the goat, bearing the sins of the people, suffered the fate of the sinner. The goat was a substitute for the people. Money offered for the temple was also said to make atonement (Ex 30:16). In another text Aaron and Moses prevented the spreading of a plague by carrying incense: “He put on the incense, and made atonement for the people” (Nm 16:47). Those few special expressions do not undo the basic OT theme of atonement through provision of a substitute animal. The NT summarizes that theme by saying that “without the shedding of blood there is no forgiveness of sins” (Heb 9:22).<\/p>\n<p>From atonement for sin in the OT came such terms as “expiation” and “forgiveness.” From the idea of atonement for the wrath or judgment of God came “propitiation” and “reconciliation.” Hence in modern English translations various terms attempt to express the concept of atonement provided by God.<\/p>\n<p>Throughout the NT it is made clear that the work of Christ, primarily the cross, is what provides atonement. OT language continues to find expression in the NT, especially the term “blood.” Thus in the NT we have the “blood of the covenant” (Mt 26:28) and the “new covenant in my blood” (Lk 22:20) as well as the “blood of Christ” (Eph 2:13) and the “blood of his cross” (Col 1:20). Almost equivalent are the frequent references to the cross and the death of Christ. The NT is the “new covenant” of Jesus Christ, sealed by his blood.<\/p>\n<p><em>See also<\/em> Propitiation; Expiation; Offerings and Sacrifices; Atonement, Day of; Redeemer, Redemption; Ransom.<\/p>","content_en":"<h3>ATONEMENT<\/h3>\n<p>In Christian thought, the act by which God and man are brought together in personal relationship. The term is derived from Anglo-Saxon words meaning “making at one,” hence “at-one-ment.” It presupposes a separation or alienation that needs to be overcome if human beings are to know God and have fellowship with him. As a term expressing relationship, atonement is tied closely to such terms as reconciliation and forgiveness.<\/p>\n<p>In the <span>kjv<\/span> the word “atonement” occurs many times in the OT but only once in the NT (Rom 5:11). Modern translations generally, and more correctly, render the word “reconciliation.” The idea of atonement is ever present in the NT, however, and is one of the fundamental concepts of Scripture. God is seen as taking the initiative in man’s salvation; thus atonement is the work of God, who opens the possibility for sinful human beings to receive pardoning grace. For the sinner, who cannot know God, who cannot bridge the gap between himself and God, a “new and living way” is opened up by God.<\/p>\n<p>The need for atonement is bound up with man’s thoroughgoing sinfulness. All of Scripture (cited below from the <span>rsv<\/span> unless otherwise noted) points to the radical nature of that sinfulness. The prophet Isaiah affirmed, “All we like sheep have gone astray” (Is 53:6). According to another prophet, Jeremiah, “The heart is deceitful above all things, and desperately corrupt; who can understand it?” (Jer 17:9). David the psalmist cried, “There is none that does good, no, not one” (Ps 14:3). Paul described the degeneracy of man caused by his disobedience and idolatry (Rom 1:18-32) and summed it up: “All have sinned and fall short of the glory of God” (Rom 3:23). Elsewhere Paul described men as enemies of God (Rom 5:10), as “hostile to God” (Rom 8:7), as “estranged and hostile in mind, doing evil deeds” (Col 1:21). Adam’s race is just like Adam: “Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned” (Rom 5:12).<\/p>\n\n<p>The problem of the sinfulness of humanity is compounded by the holiness of God, who cannot look upon sin. Isaiah saw the holy God in the temple and drew back because of his own sinfulness (Is 6:1-5). Not only is man terribly sinful, but God is fearfully holy. Consequently man dreads God and can do nothing to change this situation. He is lost, helpless, standing under the awful judgment of God. He cannot justify himself before God and cannot merit God’s concern. The possibility of atonement, then, rests entirely with God. The nature of that atonement, as illustrated in biblical history, affirms simultaneously the nature of both God and man.<\/p>\n<p>The Hebrew term frequently translated “atone” has the basic meaning “to wipe out,” “to erase, “to cover,” or perhaps more generally “to remove.” In the <span>kjv<\/span> it is translated by such expressions as “to make atonement,” “forgive,” “appease,” “pacify,” “pardon,” “purge,” “put off,” and “reconcile.”<\/p>\n<p>The most common OT expression of the means of atonement was the sacrifice and offering up of the blood of a victim. In a sacrifice the shedding of blood was the central act. Life was in the blood (Lv 17:11); in the pouring out of the blood, life was given up; that is, death occurred. Elsewhere blood may be a symbol for life, but in the sacrificial motif it symbolized death. Some scholars have argued that in the pouring forth of the blood, life was made available to the people. It was the life <em>of the flesh,<\/em> however, that was in the blood, and the flesh was sacrificed. In the NT it is by virtue of the resurrection that the life of Christ is made available to believers.<\/p>\n<p>Not every OT mention of atonement referred directly to the shedding of blood. On the Day of Atonement one of two goats was slain, but the other was “presented alive before the Lord to make atonement” (Lv 16:10). That “scapegoat” was driven out into the wilderness bearing the sins of the people. Banishment or expulsion took the place of blood as the goat, bearing the sins of the people, suffered the fate of the sinner. The goat was a substitute for the people. Money offered for the temple was also said to make atonement (Ex 30:16). In another text Aaron and Moses prevented the spreading of a plague by carrying incense: “He put on the incense, and made atonement for the people” (Nm 16:47). Those few special expressions do not undo the basic OT theme of atonement through provision of a substitute animal. The NT summarizes that theme by saying that “without the shedding of blood there is no forgiveness of sins” (Heb 9:22).<\/p>\n<p>From atonement for sin in the OT came such terms as “expiation” and “forgiveness.” From the idea of atonement for the wrath or judgment of God came “propitiation” and “reconciliation.” Hence in modern English translations various terms attempt to express the concept of atonement provided by God.<\/p>\n<p>Throughout the NT it is made clear that the work of Christ, primarily the cross, is what provides atonement. OT language continues to find expression in the NT, especially the term “blood.” Thus in the NT we have the “blood of the covenant” (Mt 26:28) and the “new covenant in my blood” (Lk 22:20) as well as the “blood of Christ” (Eph 2:13) and the “blood of his cross” (Col 1:20). Almost equivalent are the frequent references to the cross and the death of Christ. The NT is the “new covenant” of Jesus Christ, sealed by his blood.<\/p>\n<p><em>See also<\/em> Propitiation; Expiation; Offerings and Sacrifices; Atonement, Day of; Redeemer, Redemption; Ransom.<\/p>","summary_ro":"ATONEMENT In Christian thought, the act by which God and man are brought together in personal relationship. The term is derived from Anglo-Saxon words meaning “making at one,” hence “at-one-ment.” It presupposes a separation or alienation that needs to be overcome if human beings are to know God and have fellowship with him. As a term expressing relationship, atonement is tied closely to such terms as reconciliation and forgiveness. In the kjv the word “atonement” occurs many times in the OT ...","summary_en":"ATONEMENT In Christian thought, the act by which God and man are brought together in personal relationship. The term is derived from Anglo-Saxon words meaning “making at one,” hence “at-one-ment.” It presupposes a separation or alienation that needs to be overcome if human beings are to know God and have fellowship with him. As a term expressing relationship, atonement is tied closely to such terms as reconciliation and forgiveness. In the kjv the word “atonement” occurs many times in the OT ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":5866,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Burning Bush","title_en":"Burning Bush","content_ro":"<h3>BURNING BUSH<\/h3>\n<p>Flaming bush on Mt Horeb, where Moses experienced God’s presence and received the commission to lead the people of Israel out of Egypt (Ex 3:1-15; Mk 12:26; Lk 20:37; Acts 7:30-34). The enigma of a plant burning without being consumed provided the opportunity for God to reveal his name, “<span>I Am Who I Am<\/span>.” The burning bush was a theophany, a visible revelation of God’s glory. Association of clouds, fire, and smoke with the manifestation of God’s glory is a common biblical theme (see Ex 13:21; 19:18; 1 Kgs 8:10-11; 2 Kgs 1:12; 2:11; Is 6:1-6; 2 Thes 1:7; Rv 1:14; 19:12).<\/p>\n<p>The burning bush was also symbolic of God’s holiness. Moses was commanded not to approach, but to remove his shoes because the place where he was standing was holy ground (Ex 3:5). Unlike the gods of Egypt, who were pictured as living in gloomy darkness, Israel’s God revealed himself as one who lives in unapproachable light (1 Tm 6:16). The burning bush evidently symbolized his intent not to consume or destroy his people, but to be their savior, to lead them out of bondage in Egypt and into the Promised Land.<\/p>\n<p><em>See also<\/em> Exodus, Book of; Moses; Theophany; God, Names of.<\/p>","content_en":"<h3>BURNING BUSH<\/h3>\n<p>Flaming bush on Mt Horeb, where Moses experienced God’s presence and received the commission to lead the people of Israel out of Egypt (Ex 3:1-15; Mk 12:26; Lk 20:37; Acts 7:30-34). The enigma of a plant burning without being consumed provided the opportunity for God to reveal his name, “<span>I Am Who I Am<\/span>.” The burning bush was a theophany, a visible revelation of God’s glory. Association of clouds, fire, and smoke with the manifestation of God’s glory is a common biblical theme (see Ex 13:21; 19:18; 1 Kgs 8:10-11; 2 Kgs 1:12; 2:11; Is 6:1-6; 2 Thes 1:7; Rv 1:14; 19:12).<\/p>\n<p>The burning bush was also symbolic of God’s holiness. Moses was commanded not to approach, but to remove his shoes because the place where he was standing was holy ground (Ex 3:5). Unlike the gods of Egypt, who were pictured as living in gloomy darkness, Israel’s God revealed himself as one who lives in unapproachable light (1 Tm 6:16). The burning bush evidently symbolized his intent not to consume or destroy his people, but to be their savior, to lead them out of bondage in Egypt and into the Promised Land.<\/p>\n<p><em>See also<\/em> Exodus, Book of; Moses; Theophany; God, Names of.<\/p>","summary_ro":"BURNING BUSH Flaming bush on Mt Horeb, where Moses experienced God’s presence and received the commission to lead the people of Israel out of Egypt (Ex 3:1-15; Mk 12:26; Lk 20:37; Acts 7:30-34). The enigma of a plant burning without being consumed provided the opportunity for God to reveal his name, “I Am Who I Am.” The burning bush was a theophany, a visible revelation of God’s glory. Association of clouds, fire, and smoke with the manifestation of God’s glory is a common biblical theme (see...","summary_en":"BURNING BUSH Flaming bush on Mt Horeb, where Moses experienced God’s presence and received the commission to lead the people of Israel out of Egypt (Ex 3:1-15; Mk 12:26; Lk 20:37; Acts 7:30-34). The enigma of a plant burning without being consumed provided the opportunity for God to reveal his name, “I Am Who I Am.” The burning bush was a theophany, a visible revelation of God’s glory. Association of clouds, fire, and smoke with the manifestation of God’s glory is a common biblical theme (see...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11377,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Christ*, Exaltation","title_en":"of Christ*, Exaltation","content_ro":"<h3>EXALTATION OF CHRIST*<\/h3>\n<p>The glory and dominion which Jesus attained subsequent to the completion of his earthly work of suffering and death. It is at one and the same time the consummation of his redemptive sacrifice and the reward of his full obedience to the will of the Father. The exaltation thus includes the biblical doctrines of Jesus’ resurrection, ascension, and heavenly enthronement.<\/p>\n<p>During his earthly ministry, Jesus predicted not only that he would suffer, die, and be buried (Mt 20:28; Jn 3:14; 6:51; 10:11; etc.) but also that he would thereafter be exalted by the power of the Father to heavenly dominion and glory (Lk 24:26; Jn 17:5). This humiliation-exaltation pattern was plainly indicated by Jesus on the occasion of his encounter with a delegation of proselytes who sought to meet with the Lord (Jn 12:20-36). Jesus far exceeded the expectations of these Greeks by declaring that fellowship with his Father would be extended to the Gentiles in consequence of his imminent passion and resurrection. By affirming, “The hour has come for the Son of man to be glorified” (Jn 12:23, <span>rsv<\/span>), Jesus indicated that he would be endowed with honor and splendor at his exaltation to the presence of the Father in heaven. Jesus’ teaching in respect to his exaltation to heaven provided the foundation for the church’s more explicit teaching on the subject.<\/p>\n<p>The resurrection, the initial event in the exaltation of Jesus, is one of the central affirmations of NT teaching (Acts 2:24, 32; 3:15; 4:10; Rom 1:4; 1 Cor 15:4). From apostolic times Christians have consistently affirmed that at a particular moment in time and in a given place its founder literally passed from a state of death to a state of endless life. The absolute uniqueness of Christ’s exaltation via bodily resurrection from the dead sets Christianity in a class by itself among the religions of the world. A reading of the NT plainly indicates that Jesus openly predicted that death was unable to defeat him. To the skeptical Jews who demanded from Jesus a sign of the authority by which he purged the temple, the Lord answered: “Destroy this temple, and in three days I will raise it up” (Jn 2:19, <span>rsv<\/span>). After Peter’s crucial confession of Christ’s divine sonship at Caesarea Philippi, Jesus gave to his followers a more detailed account of the divine plan whereby he would be raised from the dead on the third day (Mt 16:21). To the disciples who assembled in Galilee shortly after his transfiguration, Jesus spoke plainly of his forthcoming exaltation: “The Son of man is to be delivered into the hands of men, and they will kill him, and he will be raised on the third day” (17:22-23, <span>rsv<\/span>). In the NT, the apostolic teaching about Christ’s death is almost always accompanied by an emphasis upon the certainty of his physical resurrection after three days.<\/p>\n<p>Furthermore, the NT writers were careful to spell out the profound theological significance of Christ’s exaltation in resurrection: (1) it demonstrates Christ’s certain power over death and the grave (Acts 2:24; 1 Cor 15:54-56); (2) it confirms the validity of Christ’s teachings, particularly his claims to divine Sonship (Acts 2:36; Rom 1:4); (3) it represents God’s ultimate vindication of his obedient, suffering servant (Phil 2:8-9); (4) it is the means of the justification (Rom 4:25) and regeneration (1 Pt 1:3) of the believer; and (5) it is the guarantee of the future resurrection of the Christian (Rom 6:5; 1 Cor 15:22-24). The effective cause of Christ’s resurrection is declared to be, on one hand, God (Ps 16:10; Acts 2:32; Eph 1:19-20) and, on the other hand, our Lord himself (Jn 2:19; 10:17-18).<\/p>\n<p>The ascension represents the second phase of the exaltation of Christ. According to the two NT historical accounts (Lk 24:50-51; Acts 1:9-11), 40 days after his death Jesus left his disciples for the last time and ascended into heaven. Jesus, who several times in John’s Gospel specifically refers to his ascension (Jn 3:13; 6:62; 14:12; 20:17), regarded the place to which he would depart as an actual locality in the heavenly realm (14:2). In his reflection upon this second stage of the exaltation intimated by Psalm 68:18, the apostle Paul associates the ascension with Christ’s triumph over his foes and the bestowal of spiritual gifts to the church (Eph 4:8). The victor triumphantly returned to his Father’s throne in order to bless his people. In what may be part of an early Christian hymn, Paul explicates what he regards as the supreme “mystery” of the Christian faith, namely, that Christ Jesus who “was manifested in the flesh” was at the close of his life “taken up into glory” (1 Tm 3:16).<\/p>\n<p>Alone among the writings of the NT, the Epistle to the Hebrews associates Christ’s ascension with his high priestly ministry in the heavenly sanctuary. He who steadfastly withstood every earthly trial, having “passed through the heavens,” is fully able to empathize with his people and impart grace to the tempted and distraught (Heb 4:14ff.). Employing the symbolism of the ancient Hebrew sanctuary, the writer conceptualizes the Ascension as the event whereby Christ enters into the inner shrine behind the curtain (6:19), bringing with him his own blood (9:12), to the end that he might appear in the presence of God on our behalf (v 24).<\/p>\n<p>The NT thus attributes considerable theological significance to this phase of Christ’s exaltation. By virtue of his exaltation to the Father, Christ (1) demonstrated his defeat of every earthly enemy (Eph 4:8); (2) sent the promised Holy Spirit (Jn 16:7; Acts 2:33), which awaited his glorification (Jn 7:39); and (3) formally undertook his heavenly priestly ministry (Heb 6:20).<\/p>\n<p>The third stage of Christ’s exaltation is his heavenly enthronement at the right hand of the Father. Following his passion, death, resurrection, and ascension to the heavenly realm, Christ is represented in Scripture as having taken his seat at the Father’s right hand. The biblical phrase “right hand of God” (Acts 7:55-56), which has been preserved in many later Christian creeds and confessions, is an anthropomorphism that figuratively describes Christ’s universal dominion, authority, and power in the presence of the Father. This aspect of Christ’s exaltation represents the fulfillment of his prayer recorded in John 17:5: “Now, Father, glorify me in your own presence with the glory I had with you before the world was made.”<\/p>\n<p>In the OT the description of God seated on the throne of the universe is a sign of his sovereignty (1 Kgs 22:19; Ps 99:1), majesty (Is 6:1-4) and holiness (Ps 47:8). That one should be invited to take a seat on the right hand of the sovereign in Eastern cultures was a token of extraordinary honor and authority (1 Kgs 2:19). The fact that the exalted Christ would be accorded this particular privilege was anticipated in the Scriptures of the OT (see Ps 8:5, quoted in Heb 2:8; and see Ps 110:1).<\/p>\n<p>The Epistle to the Hebrews, which shows unusual interest in the doctrine of Christ’s exaltation, represents Christ’s heavenly enthronement both as the sequel to his completed earthly sacrifice and as the commencement of his High Priestly ministration in the sanctuary on high. Affirming the superiority of Christ as High Priest of the new covenant, Hebrews 8:1-2 portrays Christ as seated at the right hand of the throne of the Majesty in heaven, a minister in the heavenlies. Christ’s enthronement affirms not only the finality of his earthly work of self-sacrifice but also his newly acquired status as mediator of the new and better covenant. Hebrews 10:11-18 pointedly contrasts the ineffectual sacrifices of the legal priests who <em>stand<\/em> in the performance of their ritual sacrifices with the effectual single sacrifice of Christ, who is now <em>seated<\/em> at the right hand of God as intercessor for the saints.<\/p>","content_en":"<h3>EXALTATION OF CHRIST*<\/h3>\n<p>The glory and dominion which Jesus attained subsequent to the completion of his earthly work of suffering and death. It is at one and the same time the consummation of his redemptive sacrifice and the reward of his full obedience to the will of the Father. The exaltation thus includes the biblical doctrines of Jesus’ resurrection, ascension, and heavenly enthronement.<\/p>\n<p>During his earthly ministry, Jesus predicted not only that he would suffer, die, and be buried (Mt 20:28; Jn 3:14; 6:51; 10:11; etc.) but also that he would thereafter be exalted by the power of the Father to heavenly dominion and glory (Lk 24:26; Jn 17:5). This humiliation-exaltation pattern was plainly indicated by Jesus on the occasion of his encounter with a delegation of proselytes who sought to meet with the Lord (Jn 12:20-36). Jesus far exceeded the expectations of these Greeks by declaring that fellowship with his Father would be extended to the Gentiles in consequence of his imminent passion and resurrection. By affirming, “The hour has come for the Son of man to be glorified” (Jn 12:23, <span>rsv<\/span>), Jesus indicated that he would be endowed with honor and splendor at his exaltation to the presence of the Father in heaven. Jesus’ teaching in respect to his exaltation to heaven provided the foundation for the church’s more explicit teaching on the subject.<\/p>\n<p>The resurrection, the initial event in the exaltation of Jesus, is one of the central affirmations of NT teaching (Acts 2:24, 32; 3:15; 4:10; Rom 1:4; 1 Cor 15:4). From apostolic times Christians have consistently affirmed that at a particular moment in time and in a given place its founder literally passed from a state of death to a state of endless life. The absolute uniqueness of Christ’s exaltation via bodily resurrection from the dead sets Christianity in a class by itself among the religions of the world. A reading of the NT plainly indicates that Jesus openly predicted that death was unable to defeat him. To the skeptical Jews who demanded from Jesus a sign of the authority by which he purged the temple, the Lord answered: “Destroy this temple, and in three days I will raise it up” (Jn 2:19, <span>rsv<\/span>). After Peter’s crucial confession of Christ’s divine sonship at Caesarea Philippi, Jesus gave to his followers a more detailed account of the divine plan whereby he would be raised from the dead on the third day (Mt 16:21). To the disciples who assembled in Galilee shortly after his transfiguration, Jesus spoke plainly of his forthcoming exaltation: “The Son of man is to be delivered into the hands of men, and they will kill him, and he will be raised on the third day” (17:22-23, <span>rsv<\/span>). In the NT, the apostolic teaching about Christ’s death is almost always accompanied by an emphasis upon the certainty of his physical resurrection after three days.<\/p>\n<p>Furthermore, the NT writers were careful to spell out the profound theological significance of Christ’s exaltation in resurrection: (1) it demonstrates Christ’s certain power over death and the grave (Acts 2:24; 1 Cor 15:54-56); (2) it confirms the validity of Christ’s teachings, particularly his claims to divine Sonship (Acts 2:36; Rom 1:4); (3) it represents God’s ultimate vindication of his obedient, suffering servant (Phil 2:8-9); (4) it is the means of the justification (Rom 4:25) and regeneration (1 Pt 1:3) of the believer; and (5) it is the guarantee of the future resurrection of the Christian (Rom 6:5; 1 Cor 15:22-24). The effective cause of Christ’s resurrection is declared to be, on one hand, God (Ps 16:10; Acts 2:32; Eph 1:19-20) and, on the other hand, our Lord himself (Jn 2:19; 10:17-18).<\/p>\n<p>The ascension represents the second phase of the exaltation of Christ. According to the two NT historical accounts (Lk 24:50-51; Acts 1:9-11), 40 days after his death Jesus left his disciples for the last time and ascended into heaven. Jesus, who several times in John’s Gospel specifically refers to his ascension (Jn 3:13; 6:62; 14:12; 20:17), regarded the place to which he would depart as an actual locality in the heavenly realm (14:2). In his reflection upon this second stage of the exaltation intimated by Psalm 68:18, the apostle Paul associates the ascension with Christ’s triumph over his foes and the bestowal of spiritual gifts to the church (Eph 4:8). The victor triumphantly returned to his Father’s throne in order to bless his people. In what may be part of an early Christian hymn, Paul explicates what he regards as the supreme “mystery” of the Christian faith, namely, that Christ Jesus who “was manifested in the flesh” was at the close of his life “taken up into glory” (1 Tm 3:16).<\/p>\n<p>Alone among the writings of the NT, the Epistle to the Hebrews associates Christ’s ascension with his high priestly ministry in the heavenly sanctuary. He who steadfastly withstood every earthly trial, having “passed through the heavens,” is fully able to empathize with his people and impart grace to the tempted and distraught (Heb 4:14ff.). Employing the symbolism of the ancient Hebrew sanctuary, the writer conceptualizes the Ascension as the event whereby Christ enters into the inner shrine behind the curtain (6:19), bringing with him his own blood (9:12), to the end that he might appear in the presence of God on our behalf (v 24).<\/p>\n<p>The NT thus attributes considerable theological significance to this phase of Christ’s exaltation. By virtue of his exaltation to the Father, Christ (1) demonstrated his defeat of every earthly enemy (Eph 4:8); (2) sent the promised Holy Spirit (Jn 16:7; Acts 2:33), which awaited his glorification (Jn 7:39); and (3) formally undertook his heavenly priestly ministry (Heb 6:20).<\/p>\n<p>The third stage of Christ’s exaltation is his heavenly enthronement at the right hand of the Father. Following his passion, death, resurrection, and ascension to the heavenly realm, Christ is represented in Scripture as having taken his seat at the Father’s right hand. The biblical phrase “right hand of God” (Acts 7:55-56), which has been preserved in many later Christian creeds and confessions, is an anthropomorphism that figuratively describes Christ’s universal dominion, authority, and power in the presence of the Father. This aspect of Christ’s exaltation represents the fulfillment of his prayer recorded in John 17:5: “Now, Father, glorify me in your own presence with the glory I had with you before the world was made.”<\/p>\n<p>In the OT the description of God seated on the throne of the universe is a sign of his sovereignty (1 Kgs 22:19; Ps 99:1), majesty (Is 6:1-4) and holiness (Ps 47:8). That one should be invited to take a seat on the right hand of the sovereign in Eastern cultures was a token of extraordinary honor and authority (1 Kgs 2:19). The fact that the exalted Christ would be accorded this particular privilege was anticipated in the Scriptures of the OT (see Ps 8:5, quoted in Heb 2:8; and see Ps 110:1).<\/p>\n<p>The Epistle to the Hebrews, which shows unusual interest in the doctrine of Christ’s exaltation, represents Christ’s heavenly enthronement both as the sequel to his completed earthly sacrifice and as the commencement of his High Priestly ministration in the sanctuary on high. Affirming the superiority of Christ as High Priest of the new covenant, Hebrews 8:1-2 portrays Christ as seated at the right hand of the throne of the Majesty in heaven, a minister in the heavenlies. Christ’s enthronement affirms not only the finality of his earthly work of self-sacrifice but also his newly acquired status as mediator of the new and better covenant. Hebrews 10:11-18 pointedly contrasts the ineffectual sacrifices of the legal priests who <em>stand<\/em> in the performance of their ritual sacrifices with the effectual single sacrifice of Christ, who is now <em>seated<\/em> at the right hand of God as intercessor for the saints.<\/p>","summary_ro":"EXALTATION OF CHRIST* The glory and dominion which Jesus attained subsequent to the completion of his earthly work of suffering and death. It is at one and the same time the consummation of his redemptive sacrifice and the reward of his full obedience to the will of the Father. The exaltation thus includes the biblical doctrines of Jesus’ resurrection, ascension, and heavenly enthronement. During his earthly ministry, Jesus predicted not only that he would suffer, die, and be buried (Mt 20:28...","summary_en":"EXALTATION OF CHRIST* The glory and dominion which Jesus attained subsequent to the completion of his earthly work of suffering and death. It is at one and the same time the consummation of his redemptive sacrifice and the reward of his full obedience to the will of the Father. The exaltation thus includes the biblical doctrines of Jesus’ resurrection, ascension, and heavenly enthronement. During his earthly ministry, Jesus predicted not only that he would suffer, die, and be buried (Mt 20:28...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11568,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Ezekiel","title_en":"Book of Ezekiel","content_ro":"<h3>EZEKIEL, Book of<\/h3>\n<p>Prophetic book of the OT, originating in the time of the Babylonian exile.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date and Background<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Ezekiel was the son of Buzi (1:3), a member of a priestly family. It is unclear whether he actually served in the temple as a priest, but such was his training. His writings show that he knew the regulations for sacrifices, the rituals, and the people’s expectations of a priest. In exile Ezekiel the priest spoke God’s word about the future of the temple to his fellow exiles. Settled at Tel-abib, on the canal of Kebar, the thousands of deportees eked out a meager existence. They hoped for a speedy return to Judah and a change for the better in the international situation. Their hope was enflamed by the spirited preaching of false prophets, likened to jackals among the ruins (13:4). They piously said, “The Lord declares . . . ,” but they were actually self-commissioned (v 6). They deceived the people with a message of peace at a time when God’s judgment was about to be poured out on his people (v 10). They had led the people to distrust prophecy to such an extent that a proverb circulated among the people that “the days grow long, and every vision comes to nought” (12:22). Much time had passed since visions of God’s judgment had been given to the people, and nothing could be interpreted as a fulfillment of those visions. Ezekiel was called to serve his community by symbolic acts, visions, and verbal messages in order to convince the people that God’s judgment was imminent (v 23).<\/p>\n<p class=\"h2\" id=\"DateandBackground\">Date and Background<\/p>\n<p>The ministry of the prophet Ezekiel can be understood best against the backdrop of his time. If, as the church father Origen believed, the vague reference “in the thirtieth year” (1:1) marks the prophet’s age at the time of his first vision, Ezekiel was born during the rule of King Josiah of Judah (c. 640–609 <span>BC<\/span>). Josiah was the grandson of King Manasseh, whose sacrilegious acts had brought God’s judgment on the kingdom of Judah (2 Kgs 21:10-15).<\/p>\n<p>Though Judah’s political situation was perilous, Josiah led the nation in a radical reformation that began with the finding of the “Book of the Law” (2 Kgs 22) in the year that Ezekiel was born (c. 621 <span>BC<\/span>). Idolatry was done away with and the people turned back to God, but God’s judgment on Judah was unchangeable (23:26-27). Josiah erred in trying to make Judah a kingdom with which other states had to reckon. He was threatened when the Egyptian pharaoh Neco passed through Judah on his way to aid the weakened Assyrian kingdom. Josiah marched to meet the Egyptian forces, but his troops were unable to stand against the Egyptians, and he died in battle (v 29). Egypt took control of Judah, and Pharaoh Neco placed Jehoiakim in power over Jerusalem. Egyptian control did not last long, however, for in 605 <span>BC<\/span> Egypt and Assyria were defeated by Babylonia’s king Nebuchadnezzar at Carchemish. The Babylonians then pushed south to Jerusalem, and the first deportation of Judean leaders (among them the prophet Daniel) took place.<\/p>\n<p>Jehoiakim was permitted to continue ruling over Judah as a vassal king of Nebuchadnezzar. But his dealings with Egypt brought the emperor’s wrath down upon him. Before the Babylonians could address the Judean situation, Jehoiakim died and his son Jehoiachin was crowned. When the Babylonian forces arrived at the gates of Jerusalem, Jehoiachin and thousands of the aristocracy were taken to Babylon (2 Kgs 24:10-17). Among those deportees was Ezekiel, then about 25 years old.<\/p>\n<p>Although the book says otherwise, many scholars think that Ezekiel lived and taught in Judah for the duration of the siege and the fall of Jerusalem (586 <span>BC<\/span>). They conclude this from Ezekiel’s familiarity with idolatry in the temple and his vivid descriptions of Jerusalem’s last days (Ez 8:11). Others believe that Ezekiel ministered both to the exiled community and to the Judeans living in Judah. Neither interpretation does full justice to the claims of the book itself. Ezekiel was exiled in 597 <span>BC<\/span>. He was called to bring God’s word to the deportees at Tel-abib; he was granted a vision of the horrible practices in the temple court; and he was familiar with Jerusalem and Judah from having lived there and from reports on affairs in Jerusalem coming to the exiles through messengers. Jeremiah, Ezekiel’s contemporary, was prophesying in Jerusalem, but there is no evidence that Jeremiah and Ezekiel knew of each other’s ministry. If Ezekiel had brought God’s word to Jerusalem during the siege, some reference to Jeremiah might appear in his writings. If Jeremiah was supported by Ezekiel’s ministry in Jerusalem, he probably would have included a positive word for his colleague in his book. The book of Ezekiel plainly says that Ezekiel lived and preached in exile (see 1:1-3; 11:24-25).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The prophecy of Ezekiel is easily outlined by subject matter and chronology. The chronology of the period permits a division before and after 586 <span>BC<\/span> (the fall of Jerusalem). Chapters 1–24 cover the pre-586 ministry of Ezekiel, whereas chapters 33–48 represent his post-586 ministry. Chapters 25–32 (oracles against the foreign nations) function as a transition between the book’s two major divisions.<\/p>\n<p>The book’s outline according to subject matter divides into four parts: Ezekiel’s call (1:1–3:21); prophecies of judgment against Israel (3:22–24:27); oracles against the nations (25:1–32:32); and proclamation of hope (33:1–48:35).<\/p>\n<h5>Ezekiel’s Call (1:1–3:21)<\/h5>\n<p>The prophet’s call in one sense was similar to that of Isaiah and Jeremiah. Isaiah received his mission in a vision of God’s glory in the temple (Is 6). Jeremiah was called unexpectedly in his youth, and received signs that solemnly set forth the nature of his mission (Jer 1:11-15). The call of Ezekiel combined those two elements. Revelation of God’s glory to the prophet at the same time revealed the nature of the prophet’s mission. Ezekiel’s call contained a full description of God’s glory. Isaiah briefly stated that he saw the Lord enthroned in the temple, and he concentrated on the seraphim representing and magnifying God’s glory. Ezekiel elaborated on the revelation of the Lord’s glory as well as on the ministering angels who went before the Lord as part of his royal entourage. The vision of God’s glory, though difficult to understand, is the key to the book of Ezekiel.<\/p>\n<p>Ezekiel, as a priest, was concerned about the future of the temple. That sacred place had been ordained by God as his home among his people. The glory, presence, and holiness of God were symbolized in the temple (see 1 Kgs 8:10-11). In exile Ezekiel could not serve his people as a priest, for they were far from Jerusalem, the city God had chosen. Against all expectations the Lord revealed himself to Ezekiel in the land of Babylon. In calling Ezekiel to a prophetic ministry, God assured his servant that he had not forsaken his people, even though they had been banished from the Promised Land.<\/p>\n<p>The prophet’s vision began with a storm. As a large cloud approached from the north, Ezekiel saw a brightness surrounding the cloud, four creatures, and four wheels. The combination of creatures and wheels suggests that the Lord appeared in a chariot. God’s chariot is a familiar OT representation of his coming in judgment (see Is 66:15-16). The wheels within wheels and the position of the four living creatures may signify God’s total control over the whole earth, so he could move his “chariot of judgment” in any direction. It is also possible that the living creatures with their four faces, and the wheels full of eyes, may be separate symbols showing that God sees all that happens and thereby knows the plight of the exiles. In the vision the prophet’s attention was drawn to a throne above the heads of the creatures. On the throne was “the appearance of the likeness of the glory of the <span>Lord<\/span>” (1:28). In his vision of God’s coming in judgment, Ezekiel received his call to the prophetic ministry: “Son of man, I send you to the people of Israel, to a nation of rebels who have rebelled against me” (2:3, <span>rsv<\/span>). During a dark hour of Israel’s history, Ezekiel had to prophesy, rebuke his fellow exiles (3:11), and be responsible as a watchman over the house of Israel (3:17; cf. 33:1-9). Symbolic of his mission was a scroll filled with lamentations and woe (2:9-10), which when eaten became sweet as honey (3:1-3). Difficult as the mission was, God’s presence and the certain fulfillment of the prophecies sweetened Ezekiel’s task. Such encouragement was intended to take away any fear of the rebellious Israelites (2:6-7). Instead of being elated with his mission, however, Ezekiel became despondent.<\/p>\n<p>A week later, the word of the Lord came to Ezekiel to remind him of his important role as a watchman (3:16-17). Ezekiel became responsible for Israel as a nation, not just for individuals. His witness to Israel had the express aim of national repentance (vv 18-19).<\/p>\n<p>Ezekiel was confined to his house by God (3:24-25). The house ministry was to be carried on only with those Israelites who sought God’s will, for the Lord had abandoned those who continued in their apostasy. The prophetic word would not help the apostates (v 26). The principle of Ezekiel’s ministry is found in 3:27: “Whenever I give you a message, I will loosen your tongue and let you speak. Then you will say to them, ‘This is what the Sovereign <span>Lord<\/span> says!’ Some of them will listen, but some will ignore you, for they are rebels” (<span>nlt<\/span>; cf. Mt 11:15; 13:43).<\/p>\n<h5>Prophecies of Judgment against Israel (3:22–24:27)<\/h5>\n<p>Symbolism figures prominently in Ezekiel’s writing. His priestly background and preparation probably suited him to receive and communicate God’s word in symbolic acts and speech. Chapters 4 and 5 contain four symbolic acts: (1) Jerusalem’s siege is portrayed on a brick (Ez 4:1-3); (2) Israel’s iniquity is represented by Ezekiel’s lying on his sides (vv 4-8); (3) Jerusalem’s grief and horror in the last days of the siege are represented by Ezekiel’s food and drink (vv 9-17); (4) Jerusalem’s fate is represented by the prophet’s hair being cut off (5:1-4).<\/p>\n<p>Ezekiel’s instructions were further illuminated by God’s explanation of Israel’s apostasy (5:6-7) and his judgment on Israel (vv 8-12). The judgment will last until the Israelites admit that in covenant faithfulness their Lord has inflicted righteous judgment on them (v 13).<\/p>\n<p>God would direct his judgment first against the people and the city of Jerusalem. Next in line were the mountains of Israel (ch 6) and the land (ch 7). God’s wrath included the cities and cultic sites in the hill country of Judah, leaving no protection for the people (6:3-6). Abominations that were practiced throughout the land caused God’s judgment to fall on the land as well as on the people (7:2-3, 10-11, 23). But because God is righteous, he judged the people according to their ways of life, desiring that they would once more acknowledge him as their God (7:27).<\/p>\n<p>The prophet then (chs 8–11) focused on the abominations practiced in Jerusalem, particularly idolatry in the temple courts, which caused the judgment announced in chapters 1–7. An idol had been erected in the inner court (8:3-5). By the wall of the court, elders of the city were paying homage to the idols that surrounded the court (vv 11-12). Closer to the temple, women were weeping for the god Tammuz (v 14), and men were worshiping the sun (v 16). In preparation for the ultimate judgment on the land, the prophet placed a mark on the foreheads of the few faithful Israelites so that they would survive (9:4-6). Then (ch 10), the glory of God, which had filled the temple from the time of Solomon, gradually left: “Then the glory of the <span>Lord<\/span> went up from the city and stopped above the mountain to the east” (11:23, <span>nlt<\/span>). The people, now without divine protection, were being handed over to the Babylonians (v 9).<\/p>\n<p>The message of doom for Jerusalem contains four elements of hope: restoration of the people (11:17), restoration of the land (v 17), purification of the people (v 18), and renewed fellowship between God and his people (vv 19-20). The prophet develops those four themes in chapters 33–48.<\/p>\n<p>The visions of chapters 10 and 11 made clear that when God removed his presence from Jerusalem, the exile was approaching. Those who were already in Babylon were unwilling to believe that such an extensive devastation of Jerusalem would happen or that the people would all be exiled and the land become desolate.<\/p>\n<p>Ezekiel acted out the certainty of God’s word of judgment by packing his bags and showing the baggage to his fellow exiles. First, he placed the bags in the courtyard outside his modest home. Next, he went out by making a hole through the wall. Finally, the prophet walked about the settlement with his bags in full view. Skeptical observers did not understand Ezekiel and probably thought he was crazy. The believers who saw him understood. His strange actions dramatized how the king’s aides would do all they could to help King Zedekiah escape just before the fall of Jerusalem. Second Kings 25 tells how the king and his soldiers left Jerusalem for the wilderness, to be overtaken by the Babylonians at Jericho and brought before Nebuchadnezzar at Riblah. As a captive, Zedekiah witnessed the murder of his sons; then his eyes were put out, and he was sent into exile with the other Judeans (cf. Ez 12:13). The prophet’s explanation concluded with a word of comfort. Because of his covenant with Abraham, God promised not to destroy the people completely. A remnant who overcame the sword, famine, and pestilence would live to tell the story of God’s judgment (vv 15-16).<\/p>\n<p>Ezekiel further illustrated the nation’s plight by eating as though full of fear, depicting the great trauma that all of Judah’s inhabitants would soon undergo.<\/p>\n<p>Both symbolic acts, packing his belongings and eating, emphasized the truthfulness of God’s word. The people needed to face the nature of their God: He is magnificent, and when he speaks, his words are powerful and come to pass. Thus, the devastation of the land and the people’s exile were a fulfillment of God’s word through the prophets. The judgment was meant to produce a recognition of the Lord, repentance, and a return to God. Some in Judah doubted the efficacy of God’s prophecies, saying, “Time passes, making a liar of every prophet” (12:22). Others thought God’s word would come true in the distant future (v 27). The prevailing attitude of distrust in God’s word had been stimulated by the popular preaching of false prophets (ch 13). Never commissioned by the Lord, they deceived God’s people by lying and misdirecting them with messages of peace (vv 8-10). Wickedness, lying, and deceit were encouraged among the people by such false prophets (v 22). The magnitude of their sin and their great responsibility for Judah’s fall would be matched by the Lord’s heavy judgment. Yet God would save his people from such evil and will prepare a righteous nation with whom to maintain his covenant (v 23).<\/p>\n<p>The certainty of the judgment has been connected with the truthfulness of God’s word. Ezekiel’s difficult task of affirming the doom of Jerusalem to stubborn hearers was intensified by the people’s idolatry. Their whole way of life denied the existence of God. They practiced idolatry in their worship, and they had set up idols in their hearts (14:3). Before the covenant with God could be restored, they had to be purified from their idolatry. Even so, repentance would not guarantee immunity from judgment. Sword, famine, wild beasts, and plagues would ravage the population (v 21). After the execution of his judgment, God would take back those survivors who had turned to him for mercy. God would surely accomplish all that he intended for his people’s good (v 23).<\/p>\n<p>In chapters 15–17 Ezekiel uses three parables to set forth the apostasy, present uselessness, and judgment of Israel. Jerusalem and Judah are compared to a piece of charred wood, an adulterous woman, and a vine.<\/p>\n<p>Chapter 15 reviews Jerusalem’s case. Jerusalem is compared to a piece of wood, both ends of which have been charred with fire, so that the wood is of no value. As the whole piece of wood is burned instead of being saved, so Jerusalem would undergo complete devastation (15:7-8).<\/p>\n<p>Chapter 16 presents God’s case against Jerusalem from a different perspective, stressing his care for Jerusalem in the past. The beginnings of her history are compared to the birth of a female child, left abandoned by her mother (16:3-5). God adopted the child and washed and clothed her (vv 6-7). He made a covenant with her (v 8), making her his own possession. He generously gave her all the fine things of life (vv 9-13). In the height of her development, Jerusalem’s fame spread to the nations (v 14). Her self-reliance made her a spiritual prostitute as she took up the religious practices and way of life of the nations (vv 15-34). The cities of Sodom (Gn 19) and Samaria (2 Kgs 17:6), known for their immorality, are called Jerusalem’s sisters (Ez 16:46). They had been judged by God, but the corruption of those cities was little compared to the lewdness of Jerusalem (vv 48-51). Thus, Jerusalem also would surely fall and become desolate. Yet Ezekiel anticipates the judgment’s final outcome; Jerusalem will be restored to covenantal blessing (vv 62-63) after her repentance.<\/p>\n<p>The third parable (ch 17) focuses on God’s sovereignty over political developments. Assyria was no longer a power to be reckoned with. Babylon and Egypt both exercised dominion, although the balance of power was veering in favor of Babylon. Their extension of power is likened to an eagle. Nebuchadnezzar, pictured as “a great eagle with broad wings full of many-colored feathers,” took control over the affairs of Judah by removing Jehoiachin, “the highest branch of a cedar tree,” from office and by exiling him with young leaders of the Judean state (17:3-4). Ezekiel was among them. Nebuchadnezzar let the Judeans control their own affairs under Zedekiah but expected them to be subject to Babylon and not to any other power. But Judah (likened to a vine) tried to ally itself with Pharaoh Hophra of Egypt, “another great eagle with broad wings and full plumage” (v 7), against Nebuchadnezzar. Zedekiah’s folly in turning to Egypt would cause Nebuchadnezzar to pull up the vine by its roots and make it wither (vv 9-10). In explaining the parable, God told the exiles that Judah’s fall was a result of its unfaithfulness to King Nebuchadnezzar, to whom Judah owed allegiance by covenant (vv 13-18). Judah’s unfaithfulness thus extended to all of its relationships: religious, cultural, and political. After the exile, God promised, he would restore his people to their land under a Messiah, “a tender shoot” (v 22). The messianic rule is signified by the young twig, which when planted in the land will become a magnificent cedar, giving shade and protection to the birds. Chapter 17 is an inspiring affirmation of the sovereignty of God in human affairs (“All the trees will know that it is I, the <span>Lord<\/span>, who cuts down the tall tree and helps the short tree to grow tall. It is I who makes the green tree wither and gives new life to the dead tree”—17:24, <span>nlt<\/span>).<\/p>\n<p>Chapters 18–22 contain Ezekiel’s oracles to Judah, its leaders, and the exiles. First, he enunciates God’s standard of righteousness: “The person who sins will be the one who dies” (18:4, <span>nlt<\/span>). The people are charging God with injustice, for they believe themselves to be under God’s judgment for the sins of their ancestors (vv 25-29). Although the Ten Commandments do say that God may punish “the sins of their parents to the third and the fourth generations” (Ex 20:5, <span>nlt<\/span>), the prophet vindicates God’s justice, telling the people that they are not being punished merely for their ancestors’ sin. Each person must be directly accountable to God; the sinner will die in wickedness, and the righteous will live by righteousness. A life of faithfulness to God’s moral and civil law will be rewarded (Ez 18:5-9). Even if one’s father was a sinner, the father’s sin is not transferable (vv 14-18). God is ready to forgive any sinner who repents (v 27). The prophet’s vindication of God’s justice becomes a call to repentance. The sinners in Judah and in exile were thus warned of the consequences of their evil, and were exhorted to return to their God and his standard of right and wrong (vv 31-32).<\/p>\n<p>Chapter 19 contains two parables in the form of a lamentation. The first portrays a lioness and her two cubs. The lioness is Hamutal, the wife of King Josiah (2 Kgs 23:31), who bore two sons: Jehoahaz and Zedekiah. Jehoahaz is referred to in Ezekiel 19:3-4 as a cub who grew up and was taken to Egypt (by Pharaoh Neco in 608 <span>BC<\/span>; see 2 Kgs 23:31-34). Zedekiah succeeded to the throne ten years later. In the lamentation the prophet imaginatively represents Zedekiah as a young cub who is ultimately taken to Babylon as a rebellious ruler (Ez 19:7-9). The second parable changes the imagery to a vine, representing Israel (v 10). In its early days God blessed Israel with strong rulers, but now the vine was wilting as Zedekiah irresponsibly led Judah to its last days. Ezekiel’s lamentation stresses the lack of a good candidate for the throne and the lack of life in the vine (vv 13-14).<\/p>\n<p>In chapter 20 the prophet concludes God’s argument against his people. He reviews the history of Israel’s past, starting with God’s self-revelation in Egypt (20:5-6). He took to himself a stubborn nation, tied to idolatry (v 8) and prone to apostasy (vv 13, 21). Israel wanted to be one of the great nations (v 32) instead of a sanctified people (v 12). As a result of its spiritual hardness, Israel is dispersed to live among the nations (v 35). Yet God had a solemn covenant with Israel, made by oath to the patriarchs Abraham, Isaac, and Jacob. On the basis of that covenant, God will reach out with compassion to those who repent of their sinful ways (vv 37-44). In Israel’s judgment and restoration the nations will see the holiness of God, which does not tolerate unfaithfulness in Israel (v 41).<\/p>\n<p>Ezekiel’s prophecies alternate between God’s judgment on Israel’s sin and his restoration of Israel, spanning the bridge between Israel’s past and future. In view of the people’s doubts of the coming judgment on Jerusalem, he stresses the necessity of judgment and the need for repentance. Still, the future restoration of a remnant is touched upon here and there as the counterpart of his message of judgment. After announcing the fall of Jerusalem, the prophet shifts from a message of judgment to one of hope.<\/p>\n<p>The prophet returns to the proclamation of judgment in four oracles (20:45–21:32). He speaks against the Negev Desert area (20:45-49), Jerusalem and the land of Israel (21:2-17, 20-27), and against the Ammonites (vv 28-32). God permitted the sword of Nebuchadnezzar to be his instrument of judgment upon the Judeans (v 19). He would see to the judgment on the Ammonites. The Judeans would recover their previous glory, but the memory of the Ammonites would perish (vv 27, 32). The oracle against the Ammonites anticipates a larger treatise on Israel’s other neighbors: Moab, Edom, Philistia, Tyre, Sidon, and Egypt (chs 25–29).<\/p>\n<p>Chapters 22–24 contain a renewed series of indictments against Jerusalem. Jerusalem’s religious and civil leadership (the prophets, priests, and princes) are corrupt, and the people have followed their example (22:25-30). The parable of the two sisters, Oholah and Oholibah, is a variation of the parable of adulterous Jerusalem (ch 23; cf. ch 16). It differs in that the comparison drawn between Jerusalem, soon to be exiled, and Samaria, already in exile, is more explicit in the parable of Oholah and Oholibah. In chapter 16 Jerusalem was charged with greater sins than Sodom and Samaria, but was promised restoration. Only the adulterous nature of the two sisters and God’s judgment on them is emphasized in chapter 23, with no word of restoration. This parable is a fitting introduction to that of the boiling pot (ch 24), in which Jerusalem is compared to a rusty pot boiling with water. The Jerusalemites, likened to pieces of meat in the boiling pot, will die in the city. The parable was pronounced on the starting day of Nebuchadnezzar’s siege of Jerusalem. Thus, the exiles were divinely forewarned of God’s intent to destroy the temple (24:21) and were prepared for messengers bringing the bad news of Jerusalem’s fall.<\/p>\n<p>Those oracles and parables conclude the first division of the book. Ezekiel has stated God’s case against the rebellious house of Judah in many ways. His metaphors have likened Judah to a burnt piece of wood, to an uprooted vine, to a baby who grew up to be an adulteress, and to Oholibah, the adulterous woman. He has countered arguments against the fulfillment of God’s word and against the justice of God. He has reassured the exiles that God will not leave the righteous and that the future of Israel begins with a righteous remnant. The pendulum of Ezekiel’s writing has swung from judgment to restoration, while the clock was bringing Judah closer to the hour of its fall.<\/p>\n<h5>Oracles against the Nations (25:1–32:32)<\/h5>\n<p>Ammon, Moab, and Edom were Israel’s neighbors to the east. Because they were ethnically related to Israel, they were not attacked by the Israelites on their march to the Promised Land. Ammon and Moab were descendants of Lot, Abraham’s nephew, and the Edomites descended from Esau, the brother of Jacob. Although God forbade war with them, relations between Israel and its eastern neighbors were always tense. Israel had been overrun by the Ammonites for a time, and Israel was never successful in controlling the Edomites’ competitive trade relations. Those neighboring nations joined the Babylonian attack against Jerusalem and rejoiced when Jerusalem fell and the temple was devastated (Ez 25:3-12). They were ready to take over and loot Judah’s cities, and to instigate trouble in a time when Jerusalem was distressed. Therefore, says Ezekiel, God’s judgment will also extend to Ammon, Moab, and Edom (vv 4-14).<\/p>\n<p>The Philistines had been Israel’s enemy to the southwest. During the period of the judges and the united monarchy, the Philistines had controlled much of Israel’s territory. King David successfully limited the Philistine threat by confining them to their own territory. But in Ezekiel’s day they were still considered Israel’s “everlasting” enemy (25:15), possibly intensified by Philistine support of the Babylonian invasion of Judah.<\/p>\n<p>The city of Tyre had received reports of the overthrow of Jerusalem and was ready to exploit the opportunity for its own advantage (26:2). Tyre’s trade position was unrivaled; its ships crossed the seas to exchange goods with many distant lands (Ez 27). But Tyre would soon be broken by the Babylonians, its wealth dried up with the destruction of the fleet and the murder of its sailors (27:26).<\/p>\n<p>The prince of Tyre is singled out in chapter 28, but verse 12 refers to the “king” of Tyre. Interpreters disagree whether they are one person or two. Those who distinguish between the two understand the prince of Tyre to be the ruler of that city, but they consider the “king” of Tyre to represent Satan (28:13-15). The Garden of Eden with all its splendor is an appropriate setting for the original glory of an angelic Satan before his fall. But there is no reason within the context to distinguish between the prince and the king of Tyre. Each is said to have exalted himself, and both took authority over men as if they were gods and enjoyed all the splendor and royalty that belong to God. And both prince and king fall from their high position. The passage is a magnificent example of Ezekiel’s literary ability. He draws a glorious picture of the Garden of Eden, reworking the same theme as he depicts the glory and fall of the king of Tyre. Ezekiel presents him as a cherub, in accordance with the local belief that the king was divine. He wore the finest clothing, with nine kinds of precious stones (v 13). Though God had elevated him to the royal throne (vv 13-14), the king’s heart turned to materialism and to religious and judicial corruption (vv 16-18). In a sense the king (prince) represents the people of Tyre. They were all guilty of corruption, injustice, and violence. If God judged his covenant people for their perversion of justice and for their sins, his judgment would surely come also on the city of Tyre (vv 18-19). When the Babylonians marched on Tyre, they laboriously built a jetty from the mainland to the city. At the same time Tyrian ships loaded with goods and treasures sailed out across the Mediterranean, so that when Nebuchadnezzar’s troops finally breached the walls, little loot could be taken (29:18).<\/p>\n<p>The city of Sidon also cheered Jerusalem’s destruction. Sidon was a port city in Phoenicia, to the north of Tyre. By pestilence and war, the inhabitants of Sidon would learn the justice of Israel’s God.<\/p>\n<p>Six nations (Ammon, Moab, Edom, Philistia, Tyre, and Sidon) scorned Israel at the fall of Jerusalem. Because God had invested his holiness in the temple of Jerusalem and in his people, the temple’s destruction and the people’s exile signified to the nations that Israel’s God was impotent. They did not realize that the reason for Israel’s fate was God’s intolerance of his people’s sin. God’s holiness required the punishment of sin, and it also required vindication for his name (28:22-23). God was still concerned for his people, that Israel might know he had removed the scorn of their neighbors (v 24). In the restoration of Israel the Lord would further manifest his holiness before the nations. Israel would receive back the land, vineyards, and houses, and would enjoy the bounty of the Lord in peace (vv 25-26).<\/p>\n<p>Egypt had convinced the people of Israel and Judah that with its help the Assyrians and the Babylonians could not stand their ground in Palestine. In 722 <span>BC<\/span> the Assyrian troops took the northern capital of Samaria, and in 586 the Babylonians conquered Jerusalem, while Egypt remained passive. The Egyptians had desired control over Palestine for economic reasons, but not at the expense of their own welfare. Egypt, too, would lose its leadership under God’s judgment (29:9-16). Reduced to dependence on foreign powers, Egypt would no longer be a stumbling block for Israel. First, Babylonia was permitted to break Egypt’s power (23:1–32:21); later, the Persians, Greeks, and Romans would incorporate Egypt as a province. The fall of Egypt coincided with the fall of several great and small kingdoms: Assyria (32:22-23), Elam (vv 24-25), Meshech and Tubal (vv 26-28), Edom (v 29), and Sidon (v 30).<\/p>\n<h5>Proclamation of Hope (33:1–48:35)<\/h5>\n<p>After the visions of God’s judgment on the surrounding nations, Ezekiel returns to the future hope of Israel. In the first major section of his book he dealt with the reasons for Judah’s exile and the destruction of the temple, alluding often to the future of Israel. But the prophet’s organization of his material included, between prophecies of Israel’s judgment and restoration, the oracles of God’s judgment on Israel’s neighbors who had encouraged and rejoiced in its fall. Throughout its history Israel had allowed foreign nations to influence its religion, culture, and form of government. The reduction of their powers meant Israel, restored to the Promised Land, would be more free for faithfulness to God. Before taking up the theme of the restoration, Ezekiel reviews the emphases of chapters 1–24: (1) He was called to be a watchman over Israel (33:1-9; cf. 1:1–3:21). (2) Israel had sinned against the Lord and had to receive a righteous judgment (33:10). (3) Jerusalem was to be taken by the Babylonians (v 21). (4) Israel’s repentance is necessary for restoration (vv 11-16).<\/p>\n<p>Thus far, his ministry had not met with success. The exiles who had heard his messages were full of appreciation for Ezekiel’s rhetorical and literary abilities (33:32). They readily accepted Ezekiel as a watchman who warned the people of the impending catastrophe at Jerusalem, and they may have admitted that their sin was the reason for God’s judgment on Israel and Jerusalem. But they were slow in applying the prophetic word to their own lives. God was ready to forgive their sins if they repented, acknowledged him, and demonstrated their renewed spirit by practicing the law of God (v 32). Now that the news of Jerusalem had been reported to the exiles (v 21), the necessity for the people to act responsibly was even more urgent. The Lord had demonstrated that Ezekiel was a true prophet (v 33).<\/p>\n<p>The success of Ezekiel’s ministry was not measured in numbers. He faithfully declared the word of God in word, sign, and parable. The exiles had followed the false hopes proclaimed by false “shepherds” who had fattened themselves at the expense of the flock (34:2-3). They did not take care of those in need (v 4), and they allowed the flock to be scattered (vv 5-6). God promised his people that he would be the faithful shepherd, bring the sheep together, feed them, and care for them (34:11-15; cf. Ps 23). God would also distinguish between the sheep and the goats, to find out whose hearts were right with him, so that the true sheep could be restored to God’s flock (Ez 34:20-22). God’s promise included the restoration of the land and the restoration of the divinely appointed Davidic dynasty (v 24). The renewed fellowship between the Lord and Israel under the messianic ruler would be sealed with a new covenant, the “covenant of peace.” That covenant assured the people of God’s blessing on their labor, bringing them abundant harvests (vv 26-27). The people would not be forced to fight against nature in their pursuits (vv 25-28). They would not have to struggle against other peoples who might try to share in their blessings by force (vv 27-29). The prophetic vision telescoped the events of the restoration of Israel after the exile, the coming of Jesus the Messiah (cf. Jn 10), and the full restoration of the sin-cursed world.<\/p>\n<p>Chapter 34 is the key to the messages of restoration. The emphases include the outworking of the frequently repeated verse “They will truly be my people, and I will be their God” (11:20; cf. 34:30; 36:28). The most significant aspects of the restoration theme include: (1) God’s gracious restoration of his people to covenant blessing (36:20-36; 37:23-26; 39:25); (2) God’s restoration of the nation of Israel to the land (36:1-15, 24; 37:14-23; 39:27); (3) God’s new covenant, giving his Spirit to his people (36:25-27; 37:14; 39:29), and his blessing on his people (36:8-12, 29-38; 39:9-10, 26), assuring them of victory over their enemies (35:1-15; 36:36; 37:28; 38:1–39:24); (4) God’s appointment of a Davidic king, the Messiah, over his people (37:24-25); and (5) God’s temple restored among his people (37:26-27).<\/p>\n<h6>The People of God<\/h6>\n<p>The rejection of the exiles did not last forever. Based on the Abrahamic covenant, the Lord promised to bless the faithful remnant and to make of them a new people. The imagery of a valley of dry bones is particularly fitting. The dry bones represent God’s people without hope (37:11). Ezekiel proclaims to them the good news that God will renew and restore them (v 12). The Lord’s purpose for his people is that all the nations may honor his holy name through his people (39:7, 25-27).<\/p>\n<h6>The Land<\/h6>\n<p>The promise also extends to the land, originally given to Abraham and his descendants. The Abrahamic covenant included a messianic element, for through the family of Abraham living in the Promised Land all nations would receive God’s blessing (Gn 12:3). In a vision Ezekiel saw the boundaries and described the division of the land (Ez 47–48). The royal city of Jerusalem is the central symbol of God’s presence among his people; its name will be “The Lord is there” (48:8-35).<\/p>\n<h6>The New Covenant<\/h6>\n<p>The Abrahamic covenant is renewed, a gracious covenant that expresses the restored relationship. “Covenant of peace” fittingly describes its nature and benefits. The restless people of God are promised rest from their searching, their enemies, and their toil. The change in relationship is further emphasized by God’s sending of his Spirit, who will add a new dimension to the lifestyle of his people. Obedience to God will no longer be constrained, for God’s Spirit helps his people to do his will. A new heart, controlled by the Spirit of God, is given to the Lord’s people (36:26-27). The presence of the Spirit also signifies a new life for the people (37:14; see Jn 3:8, 16; Acts 2:38; Rom 8:2-4, 15).<\/p>\n<h6>The Messiah<\/h6>\n<p>The OT hope of a messianic king is crystallized in Ezekiel’s message. His rule will be everlasting (Ez 37:25), over all God’s people who have new hearts (vv 15-25).<\/p>\n<h6>The Temple<\/h6>\n<p>As a priest, Ezekiel remained keenly interested in the temple, priesthood, sacrificial regulations, and festivals. A large section of the prophecy’s last division describes the temple’s revived worship (40:1–46:24). His vision of the glory of God, so important in the messages of God’s judgment on Jerusalem (chs 1, 10–11), now assures the remnant that God did not forsake his people (43:2-5). He will dwell among them, for the temple is a symbol of God’s presence (37:27). Some interpreters believe that the temple, with its ritual as described in Ezekiel 40–46, will be restored in the messianic era before the last judgment. Others believe the promises about the temple provide a positive symbolic answer to Ezekiel’s greatest concern: whether God will return to be with his people (48:35; see Jn 2:21; Rv 21:22).<\/p>\n\n<p>There are various interpretations of chapters 34–48. As a watchman to Israel, Ezekiel had a message for the exiled Jewish community. Thus the prophecy’s fulfillment must have begun with the decree of Cyrus I (538 <span>BC<\/span>) permitting the Jews to return to their land (Ezr 1:1-3). Two rival schools of interpretation exist on how the prophecy is fulfilled beyond Israel’s restoration to the land. Those who interpret Israel as simply the nation view the modern return of Jewish people to the land of Israel as a continuation of God’s prophetic promise. They believe that God’s plan for Israel is being fulfilled along with, and in addition to, his plan for the Christian church. The fulfillment of those prophecies will be inaugurated by the coming of the messianic king, who will give earthly peace to the Jewish people. The temple worship (Ez 40–48) will be restored in some way during the period of the messianic kingdom. The church will enjoy a small share in all the events centered on the Jews. The promises of Ezekiel’s vision are thus limited to the nation of Israel and must be fulfilled before the coming of a new heaven and earth.<\/p>\n<p>Other interpreters believe that Ezekiel wrote for the benefit of spiritual descendants of Abraham who believe, as Abraham did, in God’s promises (Gn 15:6; cf. Rom 4:11-13; Gal 3:6-9, 29). All who have faith like Abraham, whether Jews or Gentiles, are regarded as Abraham’s offspring (Gal 3:28-29). Ezekiel’s message thus would include all of God’s gracious work among Christian Gentiles, who have become the recipients of God’s promises and benefits. It is possible, on the basis of 1 Peter 1:10-11, to interpret Ezekiel’s language as a prophetic expression of how God’s grace would come to all those who become reconciled to God through faith in the gospel.<\/p>\n<p><em>See also<\/em> Diaspora of the Jews; Ezekiel (Person); Prophecy.<\/p>","content_en":"<h3>EZEKIEL, Book of<\/h3>\n<p>Prophetic book of the OT, originating in the time of the Babylonian exile.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date and Background<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Ezekiel was the son of Buzi (1:3), a member of a priestly family. It is unclear whether he actually served in the temple as a priest, but such was his training. His writings show that he knew the regulations for sacrifices, the rituals, and the people’s expectations of a priest. In exile Ezekiel the priest spoke God’s word about the future of the temple to his fellow exiles. Settled at Tel-abib, on the canal of Kebar, the thousands of deportees eked out a meager existence. They hoped for a speedy return to Judah and a change for the better in the international situation. Their hope was enflamed by the spirited preaching of false prophets, likened to jackals among the ruins (13:4). They piously said, “The Lord declares . . . ,” but they were actually self-commissioned (v 6). They deceived the people with a message of peace at a time when God’s judgment was about to be poured out on his people (v 10). They had led the people to distrust prophecy to such an extent that a proverb circulated among the people that “the days grow long, and every vision comes to nought” (12:22). Much time had passed since visions of God’s judgment had been given to the people, and nothing could be interpreted as a fulfillment of those visions. Ezekiel was called to serve his community by symbolic acts, visions, and verbal messages in order to convince the people that God’s judgment was imminent (v 23).<\/p>\n<p class=\"h2\" id=\"DateandBackground\">Date and Background<\/p>\n<p>The ministry of the prophet Ezekiel can be understood best against the backdrop of his time. If, as the church father Origen believed, the vague reference “in the thirtieth year” (1:1) marks the prophet’s age at the time of his first vision, Ezekiel was born during the rule of King Josiah of Judah (c. 640–609 <span>BC<\/span>). Josiah was the grandson of King Manasseh, whose sacrilegious acts had brought God’s judgment on the kingdom of Judah (2 Kgs 21:10-15).<\/p>\n<p>Though Judah’s political situation was perilous, Josiah led the nation in a radical reformation that began with the finding of the “Book of the Law” (2 Kgs 22) in the year that Ezekiel was born (c. 621 <span>BC<\/span>). Idolatry was done away with and the people turned back to God, but God’s judgment on Judah was unchangeable (23:26-27). Josiah erred in trying to make Judah a kingdom with which other states had to reckon. He was threatened when the Egyptian pharaoh Neco passed through Judah on his way to aid the weakened Assyrian kingdom. Josiah marched to meet the Egyptian forces, but his troops were unable to stand against the Egyptians, and he died in battle (v 29). Egypt took control of Judah, and Pharaoh Neco placed Jehoiakim in power over Jerusalem. Egyptian control did not last long, however, for in 605 <span>BC<\/span> Egypt and Assyria were defeated by Babylonia’s king Nebuchadnezzar at Carchemish. The Babylonians then pushed south to Jerusalem, and the first deportation of Judean leaders (among them the prophet Daniel) took place.<\/p>\n<p>Jehoiakim was permitted to continue ruling over Judah as a vassal king of Nebuchadnezzar. But his dealings with Egypt brought the emperor’s wrath down upon him. Before the Babylonians could address the Judean situation, Jehoiakim died and his son Jehoiachin was crowned. When the Babylonian forces arrived at the gates of Jerusalem, Jehoiachin and thousands of the aristocracy were taken to Babylon (2 Kgs 24:10-17). Among those deportees was Ezekiel, then about 25 years old.<\/p>\n<p>Although the book says otherwise, many scholars think that Ezekiel lived and taught in Judah for the duration of the siege and the fall of Jerusalem (586 <span>BC<\/span>). They conclude this from Ezekiel’s familiarity with idolatry in the temple and his vivid descriptions of Jerusalem’s last days (Ez 8:11). Others believe that Ezekiel ministered both to the exiled community and to the Judeans living in Judah. Neither interpretation does full justice to the claims of the book itself. Ezekiel was exiled in 597 <span>BC<\/span>. He was called to bring God’s word to the deportees at Tel-abib; he was granted a vision of the horrible practices in the temple court; and he was familiar with Jerusalem and Judah from having lived there and from reports on affairs in Jerusalem coming to the exiles through messengers. Jeremiah, Ezekiel’s contemporary, was prophesying in Jerusalem, but there is no evidence that Jeremiah and Ezekiel knew of each other’s ministry. If Ezekiel had brought God’s word to Jerusalem during the siege, some reference to Jeremiah might appear in his writings. If Jeremiah was supported by Ezekiel’s ministry in Jerusalem, he probably would have included a positive word for his colleague in his book. The book of Ezekiel plainly says that Ezekiel lived and preached in exile (see 1:1-3; 11:24-25).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The prophecy of Ezekiel is easily outlined by subject matter and chronology. The chronology of the period permits a division before and after 586 <span>BC<\/span> (the fall of Jerusalem). Chapters 1–24 cover the pre-586 ministry of Ezekiel, whereas chapters 33–48 represent his post-586 ministry. Chapters 25–32 (oracles against the foreign nations) function as a transition between the book’s two major divisions.<\/p>\n<p>The book’s outline according to subject matter divides into four parts: Ezekiel’s call (1:1–3:21); prophecies of judgment against Israel (3:22–24:27); oracles against the nations (25:1–32:32); and proclamation of hope (33:1–48:35).<\/p>\n<h5>Ezekiel’s Call (1:1–3:21)<\/h5>\n<p>The prophet’s call in one sense was similar to that of Isaiah and Jeremiah. Isaiah received his mission in a vision of God’s glory in the temple (Is 6). Jeremiah was called unexpectedly in his youth, and received signs that solemnly set forth the nature of his mission (Jer 1:11-15). The call of Ezekiel combined those two elements. Revelation of God’s glory to the prophet at the same time revealed the nature of the prophet’s mission. Ezekiel’s call contained a full description of God’s glory. Isaiah briefly stated that he saw the Lord enthroned in the temple, and he concentrated on the seraphim representing and magnifying God’s glory. Ezekiel elaborated on the revelation of the Lord’s glory as well as on the ministering angels who went before the Lord as part of his royal entourage. The vision of God’s glory, though difficult to understand, is the key to the book of Ezekiel.<\/p>\n<p>Ezekiel, as a priest, was concerned about the future of the temple. That sacred place had been ordained by God as his home among his people. The glory, presence, and holiness of God were symbolized in the temple (see 1 Kgs 8:10-11). In exile Ezekiel could not serve his people as a priest, for they were far from Jerusalem, the city God had chosen. Against all expectations the Lord revealed himself to Ezekiel in the land of Babylon. In calling Ezekiel to a prophetic ministry, God assured his servant that he had not forsaken his people, even though they had been banished from the Promised Land.<\/p>\n<p>The prophet’s vision began with a storm. As a large cloud approached from the north, Ezekiel saw a brightness surrounding the cloud, four creatures, and four wheels. The combination of creatures and wheels suggests that the Lord appeared in a chariot. God’s chariot is a familiar OT representation of his coming in judgment (see Is 66:15-16). The wheels within wheels and the position of the four living creatures may signify God’s total control over the whole earth, so he could move his “chariot of judgment” in any direction. It is also possible that the living creatures with their four faces, and the wheels full of eyes, may be separate symbols showing that God sees all that happens and thereby knows the plight of the exiles. In the vision the prophet’s attention was drawn to a throne above the heads of the creatures. On the throne was “the appearance of the likeness of the glory of the <span>Lord<\/span>” (1:28). In his vision of God’s coming in judgment, Ezekiel received his call to the prophetic ministry: “Son of man, I send you to the people of Israel, to a nation of rebels who have rebelled against me” (2:3, <span>rsv<\/span>). During a dark hour of Israel’s history, Ezekiel had to prophesy, rebuke his fellow exiles (3:11), and be responsible as a watchman over the house of Israel (3:17; cf. 33:1-9). Symbolic of his mission was a scroll filled with lamentations and woe (2:9-10), which when eaten became sweet as honey (3:1-3). Difficult as the mission was, God’s presence and the certain fulfillment of the prophecies sweetened Ezekiel’s task. Such encouragement was intended to take away any fear of the rebellious Israelites (2:6-7). Instead of being elated with his mission, however, Ezekiel became despondent.<\/p>\n<p>A week later, the word of the Lord came to Ezekiel to remind him of his important role as a watchman (3:16-17). Ezekiel became responsible for Israel as a nation, not just for individuals. His witness to Israel had the express aim of national repentance (vv 18-19).<\/p>\n<p>Ezekiel was confined to his house by God (3:24-25). The house ministry was to be carried on only with those Israelites who sought God’s will, for the Lord had abandoned those who continued in their apostasy. The prophetic word would not help the apostates (v 26). The principle of Ezekiel’s ministry is found in 3:27: “Whenever I give you a message, I will loosen your tongue and let you speak. Then you will say to them, ‘This is what the Sovereign <span>Lord<\/span> says!’ Some of them will listen, but some will ignore you, for they are rebels” (<span>nlt<\/span>; cf. Mt 11:15; 13:43).<\/p>\n<h5>Prophecies of Judgment against Israel (3:22–24:27)<\/h5>\n<p>Symbolism figures prominently in Ezekiel’s writing. His priestly background and preparation probably suited him to receive and communicate God’s word in symbolic acts and speech. Chapters 4 and 5 contain four symbolic acts: (1) Jerusalem’s siege is portrayed on a brick (Ez 4:1-3); (2) Israel’s iniquity is represented by Ezekiel’s lying on his sides (vv 4-8); (3) Jerusalem’s grief and horror in the last days of the siege are represented by Ezekiel’s food and drink (vv 9-17); (4) Jerusalem’s fate is represented by the prophet’s hair being cut off (5:1-4).<\/p>\n<p>Ezekiel’s instructions were further illuminated by God’s explanation of Israel’s apostasy (5:6-7) and his judgment on Israel (vv 8-12). The judgment will last until the Israelites admit that in covenant faithfulness their Lord has inflicted righteous judgment on them (v 13).<\/p>\n<p>God would direct his judgment first against the people and the city of Jerusalem. Next in line were the mountains of Israel (ch 6) and the land (ch 7). God’s wrath included the cities and cultic sites in the hill country of Judah, leaving no protection for the people (6:3-6). Abominations that were practiced throughout the land caused God’s judgment to fall on the land as well as on the people (7:2-3, 10-11, 23). But because God is righteous, he judged the people according to their ways of life, desiring that they would once more acknowledge him as their God (7:27).<\/p>\n<p>The prophet then (chs 8–11) focused on the abominations practiced in Jerusalem, particularly idolatry in the temple courts, which caused the judgment announced in chapters 1–7. An idol had been erected in the inner court (8:3-5). By the wall of the court, elders of the city were paying homage to the idols that surrounded the court (vv 11-12). Closer to the temple, women were weeping for the god Tammuz (v 14), and men were worshiping the sun (v 16). In preparation for the ultimate judgment on the land, the prophet placed a mark on the foreheads of the few faithful Israelites so that they would survive (9:4-6). Then (ch 10), the glory of God, which had filled the temple from the time of Solomon, gradually left: “Then the glory of the <span>Lord<\/span> went up from the city and stopped above the mountain to the east” (11:23, <span>nlt<\/span>). The people, now without divine protection, were being handed over to the Babylonians (v 9).<\/p>\n<p>The message of doom for Jerusalem contains four elements of hope: restoration of the people (11:17), restoration of the land (v 17), purification of the people (v 18), and renewed fellowship between God and his people (vv 19-20). The prophet develops those four themes in chapters 33–48.<\/p>\n<p>The visions of chapters 10 and 11 made clear that when God removed his presence from Jerusalem, the exile was approaching. Those who were already in Babylon were unwilling to believe that such an extensive devastation of Jerusalem would happen or that the people would all be exiled and the land become desolate.<\/p>\n<p>Ezekiel acted out the certainty of God’s word of judgment by packing his bags and showing the baggage to his fellow exiles. First, he placed the bags in the courtyard outside his modest home. Next, he went out by making a hole through the wall. Finally, the prophet walked about the settlement with his bags in full view. Skeptical observers did not understand Ezekiel and probably thought he was crazy. The believers who saw him understood. His strange actions dramatized how the king’s aides would do all they could to help King Zedekiah escape just before the fall of Jerusalem. Second Kings 25 tells how the king and his soldiers left Jerusalem for the wilderness, to be overtaken by the Babylonians at Jericho and brought before Nebuchadnezzar at Riblah. As a captive, Zedekiah witnessed the murder of his sons; then his eyes were put out, and he was sent into exile with the other Judeans (cf. Ez 12:13). The prophet’s explanation concluded with a word of comfort. Because of his covenant with Abraham, God promised not to destroy the people completely. A remnant who overcame the sword, famine, and pestilence would live to tell the story of God’s judgment (vv 15-16).<\/p>\n<p>Ezekiel further illustrated the nation’s plight by eating as though full of fear, depicting the great trauma that all of Judah’s inhabitants would soon undergo.<\/p>\n<p>Both symbolic acts, packing his belongings and eating, emphasized the truthfulness of God’s word. The people needed to face the nature of their God: He is magnificent, and when he speaks, his words are powerful and come to pass. Thus, the devastation of the land and the people’s exile were a fulfillment of God’s word through the prophets. The judgment was meant to produce a recognition of the Lord, repentance, and a return to God. Some in Judah doubted the efficacy of God’s prophecies, saying, “Time passes, making a liar of every prophet” (12:22). Others thought God’s word would come true in the distant future (v 27). The prevailing attitude of distrust in God’s word had been stimulated by the popular preaching of false prophets (ch 13). Never commissioned by the Lord, they deceived God’s people by lying and misdirecting them with messages of peace (vv 8-10). Wickedness, lying, and deceit were encouraged among the people by such false prophets (v 22). The magnitude of their sin and their great responsibility for Judah’s fall would be matched by the Lord’s heavy judgment. Yet God would save his people from such evil and will prepare a righteous nation with whom to maintain his covenant (v 23).<\/p>\n<p>The certainty of the judgment has been connected with the truthfulness of God’s word. Ezekiel’s difficult task of affirming the doom of Jerusalem to stubborn hearers was intensified by the people’s idolatry. Their whole way of life denied the existence of God. They practiced idolatry in their worship, and they had set up idols in their hearts (14:3). Before the covenant with God could be restored, they had to be purified from their idolatry. Even so, repentance would not guarantee immunity from judgment. Sword, famine, wild beasts, and plagues would ravage the population (v 21). After the execution of his judgment, God would take back those survivors who had turned to him for mercy. God would surely accomplish all that he intended for his people’s good (v 23).<\/p>\n<p>In chapters 15–17 Ezekiel uses three parables to set forth the apostasy, present uselessness, and judgment of Israel. Jerusalem and Judah are compared to a piece of charred wood, an adulterous woman, and a vine.<\/p>\n<p>Chapter 15 reviews Jerusalem’s case. Jerusalem is compared to a piece of wood, both ends of which have been charred with fire, so that the wood is of no value. As the whole piece of wood is burned instead of being saved, so Jerusalem would undergo complete devastation (15:7-8).<\/p>\n<p>Chapter 16 presents God’s case against Jerusalem from a different perspective, stressing his care for Jerusalem in the past. The beginnings of her history are compared to the birth of a female child, left abandoned by her mother (16:3-5). God adopted the child and washed and clothed her (vv 6-7). He made a covenant with her (v 8), making her his own possession. He generously gave her all the fine things of life (vv 9-13). In the height of her development, Jerusalem’s fame spread to the nations (v 14). Her self-reliance made her a spiritual prostitute as she took up the religious practices and way of life of the nations (vv 15-34). The cities of Sodom (Gn 19) and Samaria (2 Kgs 17:6), known for their immorality, are called Jerusalem’s sisters (Ez 16:46). They had been judged by God, but the corruption of those cities was little compared to the lewdness of Jerusalem (vv 48-51). Thus, Jerusalem also would surely fall and become desolate. Yet Ezekiel anticipates the judgment’s final outcome; Jerusalem will be restored to covenantal blessing (vv 62-63) after her repentance.<\/p>\n<p>The third parable (ch 17) focuses on God’s sovereignty over political developments. Assyria was no longer a power to be reckoned with. Babylon and Egypt both exercised dominion, although the balance of power was veering in favor of Babylon. Their extension of power is likened to an eagle. Nebuchadnezzar, pictured as “a great eagle with broad wings full of many-colored feathers,” took control over the affairs of Judah by removing Jehoiachin, “the highest branch of a cedar tree,” from office and by exiling him with young leaders of the Judean state (17:3-4). Ezekiel was among them. Nebuchadnezzar let the Judeans control their own affairs under Zedekiah but expected them to be subject to Babylon and not to any other power. But Judah (likened to a vine) tried to ally itself with Pharaoh Hophra of Egypt, “another great eagle with broad wings and full plumage” (v 7), against Nebuchadnezzar. Zedekiah’s folly in turning to Egypt would cause Nebuchadnezzar to pull up the vine by its roots and make it wither (vv 9-10). In explaining the parable, God told the exiles that Judah’s fall was a result of its unfaithfulness to King Nebuchadnezzar, to whom Judah owed allegiance by covenant (vv 13-18). Judah’s unfaithfulness thus extended to all of its relationships: religious, cultural, and political. After the exile, God promised, he would restore his people to their land under a Messiah, “a tender shoot” (v 22). The messianic rule is signified by the young twig, which when planted in the land will become a magnificent cedar, giving shade and protection to the birds. Chapter 17 is an inspiring affirmation of the sovereignty of God in human affairs (“All the trees will know that it is I, the <span>Lord<\/span>, who cuts down the tall tree and helps the short tree to grow tall. It is I who makes the green tree wither and gives new life to the dead tree”—17:24, <span>nlt<\/span>).<\/p>\n<p>Chapters 18–22 contain Ezekiel’s oracles to Judah, its leaders, and the exiles. First, he enunciates God’s standard of righteousness: “The person who sins will be the one who dies” (18:4, <span>nlt<\/span>). The people are charging God with injustice, for they believe themselves to be under God’s judgment for the sins of their ancestors (vv 25-29). Although the Ten Commandments do say that God may punish “the sins of their parents to the third and the fourth generations” (Ex 20:5, <span>nlt<\/span>), the prophet vindicates God’s justice, telling the people that they are not being punished merely for their ancestors’ sin. Each person must be directly accountable to God; the sinner will die in wickedness, and the righteous will live by righteousness. A life of faithfulness to God’s moral and civil law will be rewarded (Ez 18:5-9). Even if one’s father was a sinner, the father’s sin is not transferable (vv 14-18). God is ready to forgive any sinner who repents (v 27). The prophet’s vindication of God’s justice becomes a call to repentance. The sinners in Judah and in exile were thus warned of the consequences of their evil, and were exhorted to return to their God and his standard of right and wrong (vv 31-32).<\/p>\n<p>Chapter 19 contains two parables in the form of a lamentation. The first portrays a lioness and her two cubs. The lioness is Hamutal, the wife of King Josiah (2 Kgs 23:31), who bore two sons: Jehoahaz and Zedekiah. Jehoahaz is referred to in Ezekiel 19:3-4 as a cub who grew up and was taken to Egypt (by Pharaoh Neco in 608 <span>BC<\/span>; see 2 Kgs 23:31-34). Zedekiah succeeded to the throne ten years later. In the lamentation the prophet imaginatively represents Zedekiah as a young cub who is ultimately taken to Babylon as a rebellious ruler (Ez 19:7-9). The second parable changes the imagery to a vine, representing Israel (v 10). In its early days God blessed Israel with strong rulers, but now the vine was wilting as Zedekiah irresponsibly led Judah to its last days. Ezekiel’s lamentation stresses the lack of a good candidate for the throne and the lack of life in the vine (vv 13-14).<\/p>\n<p>In chapter 20 the prophet concludes God’s argument against his people. He reviews the history of Israel’s past, starting with God’s self-revelation in Egypt (20:5-6). He took to himself a stubborn nation, tied to idolatry (v 8) and prone to apostasy (vv 13, 21). Israel wanted to be one of the great nations (v 32) instead of a sanctified people (v 12). As a result of its spiritual hardness, Israel is dispersed to live among the nations (v 35). Yet God had a solemn covenant with Israel, made by oath to the patriarchs Abraham, Isaac, and Jacob. On the basis of that covenant, God will reach out with compassion to those who repent of their sinful ways (vv 37-44). In Israel’s judgment and restoration the nations will see the holiness of God, which does not tolerate unfaithfulness in Israel (v 41).<\/p>\n<p>Ezekiel’s prophecies alternate between God’s judgment on Israel’s sin and his restoration of Israel, spanning the bridge between Israel’s past and future. In view of the people’s doubts of the coming judgment on Jerusalem, he stresses the necessity of judgment and the need for repentance. Still, the future restoration of a remnant is touched upon here and there as the counterpart of his message of judgment. After announcing the fall of Jerusalem, the prophet shifts from a message of judgment to one of hope.<\/p>\n<p>The prophet returns to the proclamation of judgment in four oracles (20:45–21:32). He speaks against the Negev Desert area (20:45-49), Jerusalem and the land of Israel (21:2-17, 20-27), and against the Ammonites (vv 28-32). God permitted the sword of Nebuchadnezzar to be his instrument of judgment upon the Judeans (v 19). He would see to the judgment on the Ammonites. The Judeans would recover their previous glory, but the memory of the Ammonites would perish (vv 27, 32). The oracle against the Ammonites anticipates a larger treatise on Israel’s other neighbors: Moab, Edom, Philistia, Tyre, Sidon, and Egypt (chs 25–29).<\/p>\n<p>Chapters 22–24 contain a renewed series of indictments against Jerusalem. Jerusalem’s religious and civil leadership (the prophets, priests, and princes) are corrupt, and the people have followed their example (22:25-30). The parable of the two sisters, Oholah and Oholibah, is a variation of the parable of adulterous Jerusalem (ch 23; cf. ch 16). It differs in that the comparison drawn between Jerusalem, soon to be exiled, and Samaria, already in exile, is more explicit in the parable of Oholah and Oholibah. In chapter 16 Jerusalem was charged with greater sins than Sodom and Samaria, but was promised restoration. Only the adulterous nature of the two sisters and God’s judgment on them is emphasized in chapter 23, with no word of restoration. This parable is a fitting introduction to that of the boiling pot (ch 24), in which Jerusalem is compared to a rusty pot boiling with water. The Jerusalemites, likened to pieces of meat in the boiling pot, will die in the city. The parable was pronounced on the starting day of Nebuchadnezzar’s siege of Jerusalem. Thus, the exiles were divinely forewarned of God’s intent to destroy the temple (24:21) and were prepared for messengers bringing the bad news of Jerusalem’s fall.<\/p>\n<p>Those oracles and parables conclude the first division of the book. Ezekiel has stated God’s case against the rebellious house of Judah in many ways. His metaphors have likened Judah to a burnt piece of wood, to an uprooted vine, to a baby who grew up to be an adulteress, and to Oholibah, the adulterous woman. He has countered arguments against the fulfillment of God’s word and against the justice of God. He has reassured the exiles that God will not leave the righteous and that the future of Israel begins with a righteous remnant. The pendulum of Ezekiel’s writing has swung from judgment to restoration, while the clock was bringing Judah closer to the hour of its fall.<\/p>\n<h5>Oracles against the Nations (25:1–32:32)<\/h5>\n<p>Ammon, Moab, and Edom were Israel’s neighbors to the east. Because they were ethnically related to Israel, they were not attacked by the Israelites on their march to the Promised Land. Ammon and Moab were descendants of Lot, Abraham’s nephew, and the Edomites descended from Esau, the brother of Jacob. Although God forbade war with them, relations between Israel and its eastern neighbors were always tense. Israel had been overrun by the Ammonites for a time, and Israel was never successful in controlling the Edomites’ competitive trade relations. Those neighboring nations joined the Babylonian attack against Jerusalem and rejoiced when Jerusalem fell and the temple was devastated (Ez 25:3-12). They were ready to take over and loot Judah’s cities, and to instigate trouble in a time when Jerusalem was distressed. Therefore, says Ezekiel, God’s judgment will also extend to Ammon, Moab, and Edom (vv 4-14).<\/p>\n<p>The Philistines had been Israel’s enemy to the southwest. During the period of the judges and the united monarchy, the Philistines had controlled much of Israel’s territory. King David successfully limited the Philistine threat by confining them to their own territory. But in Ezekiel’s day they were still considered Israel’s “everlasting” enemy (25:15), possibly intensified by Philistine support of the Babylonian invasion of Judah.<\/p>\n<p>The city of Tyre had received reports of the overthrow of Jerusalem and was ready to exploit the opportunity for its own advantage (26:2). Tyre’s trade position was unrivaled; its ships crossed the seas to exchange goods with many distant lands (Ez 27). But Tyre would soon be broken by the Babylonians, its wealth dried up with the destruction of the fleet and the murder of its sailors (27:26).<\/p>\n<p>The prince of Tyre is singled out in chapter 28, but verse 12 refers to the “king” of Tyre. Interpreters disagree whether they are one person or two. Those who distinguish between the two understand the prince of Tyre to be the ruler of that city, but they consider the “king” of Tyre to represent Satan (28:13-15). The Garden of Eden with all its splendor is an appropriate setting for the original glory of an angelic Satan before his fall. But there is no reason within the context to distinguish between the prince and the king of Tyre. Each is said to have exalted himself, and both took authority over men as if they were gods and enjoyed all the splendor and royalty that belong to God. And both prince and king fall from their high position. The passage is a magnificent example of Ezekiel’s literary ability. He draws a glorious picture of the Garden of Eden, reworking the same theme as he depicts the glory and fall of the king of Tyre. Ezekiel presents him as a cherub, in accordance with the local belief that the king was divine. He wore the finest clothing, with nine kinds of precious stones (v 13). Though God had elevated him to the royal throne (vv 13-14), the king’s heart turned to materialism and to religious and judicial corruption (vv 16-18). In a sense the king (prince) represents the people of Tyre. They were all guilty of corruption, injustice, and violence. If God judged his covenant people for their perversion of justice and for their sins, his judgment would surely come also on the city of Tyre (vv 18-19). When the Babylonians marched on Tyre, they laboriously built a jetty from the mainland to the city. At the same time Tyrian ships loaded with goods and treasures sailed out across the Mediterranean, so that when Nebuchadnezzar’s troops finally breached the walls, little loot could be taken (29:18).<\/p>\n<p>The city of Sidon also cheered Jerusalem’s destruction. Sidon was a port city in Phoenicia, to the north of Tyre. By pestilence and war, the inhabitants of Sidon would learn the justice of Israel’s God.<\/p>\n<p>Six nations (Ammon, Moab, Edom, Philistia, Tyre, and Sidon) scorned Israel at the fall of Jerusalem. Because God had invested his holiness in the temple of Jerusalem and in his people, the temple’s destruction and the people’s exile signified to the nations that Israel’s God was impotent. They did not realize that the reason for Israel’s fate was God’s intolerance of his people’s sin. God’s holiness required the punishment of sin, and it also required vindication for his name (28:22-23). God was still concerned for his people, that Israel might know he had removed the scorn of their neighbors (v 24). In the restoration of Israel the Lord would further manifest his holiness before the nations. Israel would receive back the land, vineyards, and houses, and would enjoy the bounty of the Lord in peace (vv 25-26).<\/p>\n<p>Egypt had convinced the people of Israel and Judah that with its help the Assyrians and the Babylonians could not stand their ground in Palestine. In 722 <span>BC<\/span> the Assyrian troops took the northern capital of Samaria, and in 586 the Babylonians conquered Jerusalem, while Egypt remained passive. The Egyptians had desired control over Palestine for economic reasons, but not at the expense of their own welfare. Egypt, too, would lose its leadership under God’s judgment (29:9-16). Reduced to dependence on foreign powers, Egypt would no longer be a stumbling block for Israel. First, Babylonia was permitted to break Egypt’s power (23:1–32:21); later, the Persians, Greeks, and Romans would incorporate Egypt as a province. The fall of Egypt coincided with the fall of several great and small kingdoms: Assyria (32:22-23), Elam (vv 24-25), Meshech and Tubal (vv 26-28), Edom (v 29), and Sidon (v 30).<\/p>\n<h5>Proclamation of Hope (33:1–48:35)<\/h5>\n<p>After the visions of God’s judgment on the surrounding nations, Ezekiel returns to the future hope of Israel. In the first major section of his book he dealt with the reasons for Judah’s exile and the destruction of the temple, alluding often to the future of Israel. But the prophet’s organization of his material included, between prophecies of Israel’s judgment and restoration, the oracles of God’s judgment on Israel’s neighbors who had encouraged and rejoiced in its fall. Throughout its history Israel had allowed foreign nations to influence its religion, culture, and form of government. The reduction of their powers meant Israel, restored to the Promised Land, would be more free for faithfulness to God. Before taking up the theme of the restoration, Ezekiel reviews the emphases of chapters 1–24: (1) He was called to be a watchman over Israel (33:1-9; cf. 1:1–3:21). (2) Israel had sinned against the Lord and had to receive a righteous judgment (33:10). (3) Jerusalem was to be taken by the Babylonians (v 21). (4) Israel’s repentance is necessary for restoration (vv 11-16).<\/p>\n<p>Thus far, his ministry had not met with success. The exiles who had heard his messages were full of appreciation for Ezekiel’s rhetorical and literary abilities (33:32). They readily accepted Ezekiel as a watchman who warned the people of the impending catastrophe at Jerusalem, and they may have admitted that their sin was the reason for God’s judgment on Israel and Jerusalem. But they were slow in applying the prophetic word to their own lives. God was ready to forgive their sins if they repented, acknowledged him, and demonstrated their renewed spirit by practicing the law of God (v 32). Now that the news of Jerusalem had been reported to the exiles (v 21), the necessity for the people to act responsibly was even more urgent. The Lord had demonstrated that Ezekiel was a true prophet (v 33).<\/p>\n<p>The success of Ezekiel’s ministry was not measured in numbers. He faithfully declared the word of God in word, sign, and parable. The exiles had followed the false hopes proclaimed by false “shepherds” who had fattened themselves at the expense of the flock (34:2-3). They did not take care of those in need (v 4), and they allowed the flock to be scattered (vv 5-6). God promised his people that he would be the faithful shepherd, bring the sheep together, feed them, and care for them (34:11-15; cf. Ps 23). God would also distinguish between the sheep and the goats, to find out whose hearts were right with him, so that the true sheep could be restored to God’s flock (Ez 34:20-22). God’s promise included the restoration of the land and the restoration of the divinely appointed Davidic dynasty (v 24). The renewed fellowship between the Lord and Israel under the messianic ruler would be sealed with a new covenant, the “covenant of peace.” That covenant assured the people of God’s blessing on their labor, bringing them abundant harvests (vv 26-27). The people would not be forced to fight against nature in their pursuits (vv 25-28). They would not have to struggle against other peoples who might try to share in their blessings by force (vv 27-29). The prophetic vision telescoped the events of the restoration of Israel after the exile, the coming of Jesus the Messiah (cf. Jn 10), and the full restoration of the sin-cursed world.<\/p>\n<p>Chapter 34 is the key to the messages of restoration. The emphases include the outworking of the frequently repeated verse “They will truly be my people, and I will be their God” (11:20; cf. 34:30; 36:28). The most significant aspects of the restoration theme include: (1) God’s gracious restoration of his people to covenant blessing (36:20-36; 37:23-26; 39:25); (2) God’s restoration of the nation of Israel to the land (36:1-15, 24; 37:14-23; 39:27); (3) God’s new covenant, giving his Spirit to his people (36:25-27; 37:14; 39:29), and his blessing on his people (36:8-12, 29-38; 39:9-10, 26), assuring them of victory over their enemies (35:1-15; 36:36; 37:28; 38:1–39:24); (4) God’s appointment of a Davidic king, the Messiah, over his people (37:24-25); and (5) God’s temple restored among his people (37:26-27).<\/p>\n<h6>The People of God<\/h6>\n<p>The rejection of the exiles did not last forever. Based on the Abrahamic covenant, the Lord promised to bless the faithful remnant and to make of them a new people. The imagery of a valley of dry bones is particularly fitting. The dry bones represent God’s people without hope (37:11). Ezekiel proclaims to them the good news that God will renew and restore them (v 12). The Lord’s purpose for his people is that all the nations may honor his holy name through his people (39:7, 25-27).<\/p>\n<h6>The Land<\/h6>\n<p>The promise also extends to the land, originally given to Abraham and his descendants. The Abrahamic covenant included a messianic element, for through the family of Abraham living in the Promised Land all nations would receive God’s blessing (Gn 12:3). In a vision Ezekiel saw the boundaries and described the division of the land (Ez 47–48). The royal city of Jerusalem is the central symbol of God’s presence among his people; its name will be “The Lord is there” (48:8-35).<\/p>\n<h6>The New Covenant<\/h6>\n<p>The Abrahamic covenant is renewed, a gracious covenant that expresses the restored relationship. “Covenant of peace” fittingly describes its nature and benefits. The restless people of God are promised rest from their searching, their enemies, and their toil. The change in relationship is further emphasized by God’s sending of his Spirit, who will add a new dimension to the lifestyle of his people. Obedience to God will no longer be constrained, for God’s Spirit helps his people to do his will. A new heart, controlled by the Spirit of God, is given to the Lord’s people (36:26-27). The presence of the Spirit also signifies a new life for the people (37:14; see Jn 3:8, 16; Acts 2:38; Rom 8:2-4, 15).<\/p>\n<h6>The Messiah<\/h6>\n<p>The OT hope of a messianic king is crystallized in Ezekiel’s message. His rule will be everlasting (Ez 37:25), over all God’s people who have new hearts (vv 15-25).<\/p>\n<h6>The Temple<\/h6>\n<p>As a priest, Ezekiel remained keenly interested in the temple, priesthood, sacrificial regulations, and festivals. A large section of the prophecy’s last division describes the temple’s revived worship (40:1–46:24). His vision of the glory of God, so important in the messages of God’s judgment on Jerusalem (chs 1, 10–11), now assures the remnant that God did not forsake his people (43:2-5). He will dwell among them, for the temple is a symbol of God’s presence (37:27). Some interpreters believe that the temple, with its ritual as described in Ezekiel 40–46, will be restored in the messianic era before the last judgment. Others believe the promises about the temple provide a positive symbolic answer to Ezekiel’s greatest concern: whether God will return to be with his people (48:35; see Jn 2:21; Rv 21:22).<\/p>\n\n<p>There are various interpretations of chapters 34–48. As a watchman to Israel, Ezekiel had a message for the exiled Jewish community. Thus the prophecy’s fulfillment must have begun with the decree of Cyrus I (538 <span>BC<\/span>) permitting the Jews to return to their land (Ezr 1:1-3). Two rival schools of interpretation exist on how the prophecy is fulfilled beyond Israel’s restoration to the land. Those who interpret Israel as simply the nation view the modern return of Jewish people to the land of Israel as a continuation of God’s prophetic promise. They believe that God’s plan for Israel is being fulfilled along with, and in addition to, his plan for the Christian church. The fulfillment of those prophecies will be inaugurated by the coming of the messianic king, who will give earthly peace to the Jewish people. The temple worship (Ez 40–48) will be restored in some way during the period of the messianic kingdom. The church will enjoy a small share in all the events centered on the Jews. The promises of Ezekiel’s vision are thus limited to the nation of Israel and must be fulfilled before the coming of a new heaven and earth.<\/p>\n<p>Other interpreters believe that Ezekiel wrote for the benefit of spiritual descendants of Abraham who believe, as Abraham did, in God’s promises (Gn 15:6; cf. Rom 4:11-13; Gal 3:6-9, 29). All who have faith like Abraham, whether Jews or Gentiles, are regarded as Abraham’s offspring (Gal 3:28-29). Ezekiel’s message thus would include all of God’s gracious work among Christian Gentiles, who have become the recipients of God’s promises and benefits. It is possible, on the basis of 1 Peter 1:10-11, to interpret Ezekiel’s language as a prophetic expression of how God’s grace would come to all those who become reconciled to God through faith in the gospel.<\/p>\n<p><em>See also<\/em> Diaspora of the Jews; Ezekiel (Person); Prophecy.<\/p>","summary_ro":"EZEKIEL, Book of Prophetic book of the OT, originating in the time of the Babylonian exile. Preview • Author • Date and Background • Content Author Ezekiel was the son of Buzi (1:3), a member of a priestly family. It is unclear whether he actually served in the temple as a priest, but such was his training. His writings show that he knew the regulations for sacrifices, the rituals, and the people’s expectations of a priest. In exile Ezekiel the priest spoke God’s word about the future of the ...","summary_en":"EZEKIEL, Book of Prophetic book of the OT, originating in the time of the Babylonian exile. Preview • Author • Date and Background • Content Author Ezekiel was the son of Buzi (1:3), a member of a priestly family. It is unclear whether he actually served in the temple as a priest, but such was his training. His writings show that he knew the regulations for sacrifices, the rituals, and the people’s expectations of a priest. In exile Ezekiel the priest spoke God’s word about the future of the ...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16891,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Heaven* Host, Host","title_en":"of Heaven* Host, Host","content_ro":"<h3>HOST, HOST OF HEAVEN*<\/h3>\n<p>Hebrew expressions found frequently in the OT and literally meaning “army” and “army of the skies.” “Host” is basically a military term, occurring nearly 500 times in the OT, and can mean “army” (2 Kgs 18:17), “angels,” “heavenly bodies,” or “creation.”<\/p>\n<p>The phrase “host of heaven” has various applications in the Bible. Ancient writers sometimes referred symbolically to the sun, moon, and stars as an army (Dt 4:19; Jgs 5:20). In the astrological cults of antiquity, it was believed that celestial bodies were animated by spirits and thus constituted a living army that controlled heavenly destiny. The worship of the host of heaven was one of the earliest forms of idolatry, and was common among the Israelites in their times of regression from serving God (Jer 19:13; Acts 7:42). Although warned against such pagan beliefs (Dt 4:19; 17:3), the Israelites fell into the practice of worshiping heavenly bodies, particularly during the Assyrian and Babylonian periods (2 Kgs 17:16; 21:3-5; 2 Chr 33:3-5; Jer 8:2; Zep 1:5). The corrective to this pagan practice is belief in the Lord as the Creator of heaven and earth, the Almighty, the one who marshaled the heavenly bodies at his command and ordained them to perform a special function (Gn 1:14-19; 2:1; Neh 9:6; Pss 33:6; 103:21; 148:2; Is 40:26; 45:12).<\/p>\n<p>God is frequently called “the Lord God of hosts,” that is, of the celestial armies (Jer 5:14; 38:17; 44:7; Hos 12:5). The heavenly host includes angels or messengers who are associated with the Lord’s work in heaven and on earth. God presides over a heavenly council composed of angels or “sons of God” (Gn 1:26; 1 Kgs 22:19; Jb 1:6; Ps 82; Is 6) whose messengers are sent from the Lord’s council to accomplish his purpose (Gn 28:12-15; Lk 2:13).<\/p>\n<p>Though the hosts are sometimes understood as the stars or angels, the tribes of Israel are also called “the host of the Lord.” The “host of heaven” in Daniel 8:10-11 appears to be figurative language referring to Israel, “the holy people,” and God, the King of Israel, is called “the Prince of the host.”<\/p>\n<p>The Greek words translated “host” occur only twice in the NT (Lk 2:13; Acts 7:42). “Lord of hosts” is used by Paul and James (Rom 9:29; Jas 5:4) as a title for the Lord. The term expresses God’s sovereign might and majesty in history, but the precise identification of the “hosts” that stand at his command is uncertain.<\/p>\n<p><em>See also<\/em> Hosts, Lord of.<\/p>","content_en":"<h3>HOST, HOST OF HEAVEN*<\/h3>\n<p>Hebrew expressions found frequently in the OT and literally meaning “army” and “army of the skies.” “Host” is basically a military term, occurring nearly 500 times in the OT, and can mean “army” (2 Kgs 18:17), “angels,” “heavenly bodies,” or “creation.”<\/p>\n<p>The phrase “host of heaven” has various applications in the Bible. Ancient writers sometimes referred symbolically to the sun, moon, and stars as an army (Dt 4:19; Jgs 5:20). In the astrological cults of antiquity, it was believed that celestial bodies were animated by spirits and thus constituted a living army that controlled heavenly destiny. The worship of the host of heaven was one of the earliest forms of idolatry, and was common among the Israelites in their times of regression from serving God (Jer 19:13; Acts 7:42). Although warned against such pagan beliefs (Dt 4:19; 17:3), the Israelites fell into the practice of worshiping heavenly bodies, particularly during the Assyrian and Babylonian periods (2 Kgs 17:16; 21:3-5; 2 Chr 33:3-5; Jer 8:2; Zep 1:5). The corrective to this pagan practice is belief in the Lord as the Creator of heaven and earth, the Almighty, the one who marshaled the heavenly bodies at his command and ordained them to perform a special function (Gn 1:14-19; 2:1; Neh 9:6; Pss 33:6; 103:21; 148:2; Is 40:26; 45:12).<\/p>\n<p>God is frequently called “the Lord God of hosts,” that is, of the celestial armies (Jer 5:14; 38:17; 44:7; Hos 12:5). The heavenly host includes angels or messengers who are associated with the Lord’s work in heaven and on earth. God presides over a heavenly council composed of angels or “sons of God” (Gn 1:26; 1 Kgs 22:19; Jb 1:6; Ps 82; Is 6) whose messengers are sent from the Lord’s council to accomplish his purpose (Gn 28:12-15; Lk 2:13).<\/p>\n<p>Though the hosts are sometimes understood as the stars or angels, the tribes of Israel are also called “the host of the Lord.” The “host of heaven” in Daniel 8:10-11 appears to be figurative language referring to Israel, “the holy people,” and God, the King of Israel, is called “the Prince of the host.”<\/p>\n<p>The Greek words translated “host” occur only twice in the NT (Lk 2:13; Acts 7:42). “Lord of hosts” is used by Paul and James (Rom 9:29; Jas 5:4) as a title for the Lord. The term expresses God’s sovereign might and majesty in history, but the precise identification of the “hosts” that stand at his command is uncertain.<\/p>\n<p><em>See also<\/em> Hosts, Lord of.<\/p>","summary_ro":"HOST, HOST OF HEAVEN* Hebrew expressions found frequently in the OT and literally meaning “army” and “army of the skies.” “Host” is basically a military term, occurring nearly 500 times in the OT, and can mean “army” (2 Kgs 18:17), “angels,” “heavenly bodies,” or “creation.” The phrase “host of heaven” has various applications in the Bible. Ancient writers sometimes referred symbolically to the sun, moon, and stars as an army (Dt 4:19; Jgs 5:20). In the astrological cults of antiquity, it was...","summary_en":"HOST, HOST OF HEAVEN* Hebrew expressions found frequently in the OT and literally meaning “army” and “army of the skies.” “Host” is basically a military term, occurring nearly 500 times in the OT, and can mean “army” (2 Kgs 18:17), “angels,” “heavenly bodies,” or “creation.” The phrase “host of heaven” has various applications in the Bible. Ancient writers sometimes referred symbolically to the sun, moon, and stars as an army (Dt 4:19; Jgs 5:20). In the astrological cults of antiquity, it was...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17423,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Incense","title_en":"Incense","content_ro":"<h3>INCENSE<\/h3>\n<p>Fragrant spices and oils or sacrifice that sends up perfumed smoke to God in order to please him.<\/p>\n<p>People of every age have loved fragrant odors. In ancient times, sacrifices included sweet smells to make the deity happy. The aroma was a crucial factor in whether the god would accept the offering. Therefore, aromatic plants and exotic perfumes were precious for both secular and religious purposes.<\/p>\n<p>Spices and precious oils were valued along with silver and gold. The queen of Sheba brought spices to Solomon as a gift (1 Kgs 10:2). Incense was kept in the royal treasury (2 Kgs 20:13). The price of spices and oils was extremely inflated because of the difficult work of extracting the juices, transportation costs to import them from faraway places, and high profits for merchants who sold the perfumes.<\/p>\n<p>Consequently, lovers sometimes compared their beloved to “myrrh,” a “mountain of myrrh” and a “hill of frankincense” (Sg 1:13; 4:6). The fragrance of incense set the right mood (1:12). Every spice known to a merchant burned beside the couch of Solomon (3:6). A bridegroom delighted in the perfumes of his beloved. She was his own private garden of incense (4:10-14). Even a prostitute burned incense beside her bed (Ez 23:41). No wonder wise men said that “fragrant oil” makes the heart glad and the “sweetness of friendship” comforts the soul (e.g., Prv 27:9).<\/p>\n<p class=\"h2\" id=\"TypesofIncense\">Types of Incense<\/p>\n<p>Frankincense is mentioned most often in the Bible. It was imported from India, Somaliland, and Arabia Felix. Myrrh also came from Arabia Felix. Cinnamon was another important fragrance from Ceylon and China. Galbanum, tragacanth (gum), and laudanum all were grown in the mountains of Asia Minor. Galbanum was the most popular of these three, for it was also found in Turkestan, Persia, Syria, and Crete. Henna, saffron, and balsam came from aromatic plants native to Israel. In postexilic times other plants were introduced to Palestine and cultivated there: the rose, narcissus, and jasmine. Onycha seems to have been produced from the local fauna, and musk (muskin) may have been extracted from a gland of the musk deer.<\/p>\n<p>Incense itself came in many forms. It might be used as granules placed in a bag hung around the neck (Sg 1:13). In the main, however, perfumes were in a liquid form, dissolved in olive oil. A good example of this is the “holy anointing oil” (Ex 30:31). Such oils were used to anoint the priests and kings of Israel. Only priests were allowed to prepare and administer them. The incense contained raw spices beaten into a fine consistency and seasoned with salt to make them holy. Stacte, onycha, galbanum, and pure frankincense were mixed in equal proportions, all according to the art of the perfumer (Ex 30:34-37). The spices and incense for the sanctuary were donated as gifts (Nm 7:14-86; Jer 17:26; 41:5) and kept in the temple (Neh 13:5, 9). Josephus described the incense of his day as a much more complicated compound. He listed 13 ingredients in the best incense of the Herodian era.<\/p>\n<p class=\"h2\" id=\"IncenseOffering\">Incense Offering<\/p>\n<p>Archaeology has demonstrated that incense offerings were common throughout the ancient Near East from the earliest times of organized worship. Egyptian paintings and reliefs from the New Kingdom occasionally show a man holding a censer of burning incense. Incense seems to have been used as well in the rituals of Assyria, Babylonia, and Arabia. Canaanite altars found at Megiddo and Tell Beit Mirsim have horned limestone altars (10th century <span>BC<\/span>) that may have been designed to hold a bowl of incense. Hence, it is safe to assume that incense offerings also played some part in the worship of Israel from the beginning.<\/p>\n<p>Incense offerings seem to have served a multitude of purposes. They may have been used to drive away evil spirits and thereby sanctify all the utensils of the place of worship (Ex 30:26-29). Undoubtedly, the sweet smell of incense provided an antidote to the putrid odor of the animal sacrifices. Therefore, if God was to receive a sweet savor and thereby be pleased with an offering, incense was necessary to compensate for the smell of the sacrifices. However, spices were never added to the flesh of the animals or birds.<\/p>\n<p>In some instances, incense itself became a sacrifice. As a supplement to other sacrifices, frankincense alone was burned. To alleviate a plague, Aaron performed a ritual of burning incense (Nm 16:46-47). On the Day of Atonement, the high priest carried burning incense and hot coals on a pan (censer) into the Holy of Holies (Lv 16:12-13). The burning incense was thought to protect the life of the high priest, perhaps because the smoke kept him from seeing the full glory of God.<\/p>\n<p>Frankincense was added to grain for offerings on the altar of burnt offering (Lv 2:1, 15-16; 6:15). It also accompanied the bread of the Presence (24:7) in two dishes. The bronze serpent destroyed by Hezekiah in his reform had become a profane object to which incense was burned (2 Kgs 18:4).<\/p>\n<p>Except on the Day of Atonement, the incense was offered on a special altar (Lv 4:7; cf. Ex 30:9), where it burned morning and evening and came to be called “perpetual incense” (Ex 30:7-8). Probably the altar of gold in Solomon’s temple (1 Kgs 6:20-22) was the incense altar.<\/p>\n<p>Offering incense was a holy ritual, and persons who offered it with disrespect for procedures were condemned (Lv 10:1-2; Nm 16:6-50). Uzziah, the king of Judah, became a leper because he dared to offer incense (2 Chr 26:16-21). The burning of incense at “high places” is often criticized (e.g., 1 Kgs 22:43), either because the sanctuaries were idolatrous or because their priests did not take proper care as did the priesthood in Jerusalem. Prophets who criticized the offering of incense (Is 1:13; 66:3; Jer 6:20) did so to condemn a formalism that was void of devotion to the God of Israel.<\/p>\n<p class=\"h2\" id=\"MeaningofIncense\">Meaning of Incense<\/p>\n<p>Since incense was such a precious commodity, incense was a fitting offering to God (Mal 1:11). Incense offerings also provided a tangible sense of God’s holiness in which the people could experience atonement for sin (Nm 16:46-47). The smoke rising to the sky symbolized the prayers of the people (Ps 141:2; Lk 1:10; Rv 5:8; 8:3-4). At the same time, the smoke in the temple symbolized the presence of God as it had been portrayed by the cloud in the wilderness (Ex 19:18; 33:9-10; Nm 11:25). Together with the rising sun, the smoke provided a powerful symbol for the glory of the Lord (Is 6:1-7).<\/p>\n<p>The significance of incense is further enhanced by NT allusions. The Christian’s testimony about Christ is paralleled with the offering of incense (2 Cor 2:14-15). The sweet smell of the gospel is contrasted with the smell of death that leads to doom. Likewise, money from the Philippian Christians came to Paul in the spirit of an incense sacrifice (Phil 4:18), a costly expression of love and devotion. Finally, incense seems to sanctify and accompany the prayers of the saints into the presence of God (Rv 5:8; 8:3-4). None of the NT references call upon the Christian to offer incense, but rather to learn the devotion and dedication to holiness signified by the burning of this precious substance.<\/p>\n<p><em>See also<\/em> Plants (Aloe; Balm; Calamus; Cinnamon; Frankincense; Galbanum; Henna; Hyssop; Myrrh; Nard; Storax Tree); Perfume; Tabernacle; Temple.<\/p>","content_en":"<h3>INCENSE<\/h3>\n<p>Fragrant spices and oils or sacrifice that sends up perfumed smoke to God in order to please him.<\/p>\n<p>People of every age have loved fragrant odors. In ancient times, sacrifices included sweet smells to make the deity happy. The aroma was a crucial factor in whether the god would accept the offering. Therefore, aromatic plants and exotic perfumes were precious for both secular and religious purposes.<\/p>\n<p>Spices and precious oils were valued along with silver and gold. The queen of Sheba brought spices to Solomon as a gift (1 Kgs 10:2). Incense was kept in the royal treasury (2 Kgs 20:13). The price of spices and oils was extremely inflated because of the difficult work of extracting the juices, transportation costs to import them from faraway places, and high profits for merchants who sold the perfumes.<\/p>\n<p>Consequently, lovers sometimes compared their beloved to “myrrh,” a “mountain of myrrh” and a “hill of frankincense” (Sg 1:13; 4:6). The fragrance of incense set the right mood (1:12). Every spice known to a merchant burned beside the couch of Solomon (3:6). A bridegroom delighted in the perfumes of his beloved. She was his own private garden of incense (4:10-14). Even a prostitute burned incense beside her bed (Ez 23:41). No wonder wise men said that “fragrant oil” makes the heart glad and the “sweetness of friendship” comforts the soul (e.g., Prv 27:9).<\/p>\n<p class=\"h2\" id=\"TypesofIncense\">Types of Incense<\/p>\n<p>Frankincense is mentioned most often in the Bible. It was imported from India, Somaliland, and Arabia Felix. Myrrh also came from Arabia Felix. Cinnamon was another important fragrance from Ceylon and China. Galbanum, tragacanth (gum), and laudanum all were grown in the mountains of Asia Minor. Galbanum was the most popular of these three, for it was also found in Turkestan, Persia, Syria, and Crete. Henna, saffron, and balsam came from aromatic plants native to Israel. In postexilic times other plants were introduced to Palestine and cultivated there: the rose, narcissus, and jasmine. Onycha seems to have been produced from the local fauna, and musk (muskin) may have been extracted from a gland of the musk deer.<\/p>\n<p>Incense itself came in many forms. It might be used as granules placed in a bag hung around the neck (Sg 1:13). In the main, however, perfumes were in a liquid form, dissolved in olive oil. A good example of this is the “holy anointing oil” (Ex 30:31). Such oils were used to anoint the priests and kings of Israel. Only priests were allowed to prepare and administer them. The incense contained raw spices beaten into a fine consistency and seasoned with salt to make them holy. Stacte, onycha, galbanum, and pure frankincense were mixed in equal proportions, all according to the art of the perfumer (Ex 30:34-37). The spices and incense for the sanctuary were donated as gifts (Nm 7:14-86; Jer 17:26; 41:5) and kept in the temple (Neh 13:5, 9). Josephus described the incense of his day as a much more complicated compound. He listed 13 ingredients in the best incense of the Herodian era.<\/p>\n<p class=\"h2\" id=\"IncenseOffering\">Incense Offering<\/p>\n<p>Archaeology has demonstrated that incense offerings were common throughout the ancient Near East from the earliest times of organized worship. Egyptian paintings and reliefs from the New Kingdom occasionally show a man holding a censer of burning incense. Incense seems to have been used as well in the rituals of Assyria, Babylonia, and Arabia. Canaanite altars found at Megiddo and Tell Beit Mirsim have horned limestone altars (10th century <span>BC<\/span>) that may have been designed to hold a bowl of incense. Hence, it is safe to assume that incense offerings also played some part in the worship of Israel from the beginning.<\/p>\n<p>Incense offerings seem to have served a multitude of purposes. They may have been used to drive away evil spirits and thereby sanctify all the utensils of the place of worship (Ex 30:26-29). Undoubtedly, the sweet smell of incense provided an antidote to the putrid odor of the animal sacrifices. Therefore, if God was to receive a sweet savor and thereby be pleased with an offering, incense was necessary to compensate for the smell of the sacrifices. However, spices were never added to the flesh of the animals or birds.<\/p>\n<p>In some instances, incense itself became a sacrifice. As a supplement to other sacrifices, frankincense alone was burned. To alleviate a plague, Aaron performed a ritual of burning incense (Nm 16:46-47). On the Day of Atonement, the high priest carried burning incense and hot coals on a pan (censer) into the Holy of Holies (Lv 16:12-13). The burning incense was thought to protect the life of the high priest, perhaps because the smoke kept him from seeing the full glory of God.<\/p>\n<p>Frankincense was added to grain for offerings on the altar of burnt offering (Lv 2:1, 15-16; 6:15). It also accompanied the bread of the Presence (24:7) in two dishes. The bronze serpent destroyed by Hezekiah in his reform had become a profane object to which incense was burned (2 Kgs 18:4).<\/p>\n<p>Except on the Day of Atonement, the incense was offered on a special altar (Lv 4:7; cf. Ex 30:9), where it burned morning and evening and came to be called “perpetual incense” (Ex 30:7-8). Probably the altar of gold in Solomon’s temple (1 Kgs 6:20-22) was the incense altar.<\/p>\n<p>Offering incense was a holy ritual, and persons who offered it with disrespect for procedures were condemned (Lv 10:1-2; Nm 16:6-50). Uzziah, the king of Judah, became a leper because he dared to offer incense (2 Chr 26:16-21). The burning of incense at “high places” is often criticized (e.g., 1 Kgs 22:43), either because the sanctuaries were idolatrous or because their priests did not take proper care as did the priesthood in Jerusalem. Prophets who criticized the offering of incense (Is 1:13; 66:3; Jer 6:20) did so to condemn a formalism that was void of devotion to the God of Israel.<\/p>\n<p class=\"h2\" id=\"MeaningofIncense\">Meaning of Incense<\/p>\n<p>Since incense was such a precious commodity, incense was a fitting offering to God (Mal 1:11). Incense offerings also provided a tangible sense of God’s holiness in which the people could experience atonement for sin (Nm 16:46-47). The smoke rising to the sky symbolized the prayers of the people (Ps 141:2; Lk 1:10; Rv 5:8; 8:3-4). At the same time, the smoke in the temple symbolized the presence of God as it had been portrayed by the cloud in the wilderness (Ex 19:18; 33:9-10; Nm 11:25). Together with the rising sun, the smoke provided a powerful symbol for the glory of the Lord (Is 6:1-7).<\/p>\n<p>The significance of incense is further enhanced by NT allusions. The Christian’s testimony about Christ is paralleled with the offering of incense (2 Cor 2:14-15). The sweet smell of the gospel is contrasted with the smell of death that leads to doom. Likewise, money from the Philippian Christians came to Paul in the spirit of an incense sacrifice (Phil 4:18), a costly expression of love and devotion. Finally, incense seems to sanctify and accompany the prayers of the saints into the presence of God (Rv 5:8; 8:3-4). None of the NT references call upon the Christian to offer incense, but rather to learn the devotion and dedication to holiness signified by the burning of this precious substance.<\/p>\n<p><em>See also<\/em> Plants (Aloe; Balm; Calamus; Cinnamon; Frankincense; Galbanum; Henna; Hyssop; Myrrh; Nard; Storax Tree); Perfume; Tabernacle; Temple.<\/p>","summary_ro":"INCENSE Fragrant spices and oils or sacrifice that sends up perfumed smoke to God in order to please him. People of every age have loved fragrant odors. In ancient times, sacrifices included sweet smells to make the deity happy. The aroma was a crucial factor in whether the god would accept the offering. Therefore, aromatic plants and exotic perfumes were precious for both secular and religious purposes. Spices and precious oils were valued along with silver and gold. The queen of Sheba broug...","summary_en":"INCENSE Fragrant spices and oils or sacrifice that sends up perfumed smoke to God in order to please him. People of every age have loved fragrant odors. In ancient times, sacrifices included sweet smells to make the deity happy. The aroma was a crucial factor in whether the god would accept the offering. Therefore, aromatic plants and exotic perfumes were precious for both secular and religious purposes. Spices and precious oils were valued along with silver and gold. The queen of Sheba broug...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17734,"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":28560,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ordination Ordain","title_en":"Ordination Ordain","content_ro":"<h3>ORDAIN, ORDINATION<\/h3>\n<p>The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Levi (Dt 33:8-11; Jgs 17:13). Through all subsequent clan rivalries—“Zadokite,” “Aaronic,” “Hasmonean”—this claim to inherited privilege persisted. Divine appointment through Levi was traced back to Moses (Ex 4:14; 28:41; 29:9), claimed for the Ephraimite Samuel (1 Chr 6:28), and still celebrated by Sirach (Ecclus 45:6-22, c. 180 <span>BC<\/span>). As the book of Hebrews states (Heb 5:1, 4), no one takes the honor upon himself; he is “called by God, as Aaron was,” by birth into an inherited status.<\/p>\n<p>The first Levites were presented at the tabernacle in the presence of the people, and acknowledged by “the laying on of hands” (Nm 8:10, 14-18). Similarly, Moses received instructions for the week-long consecration of Aaron and his sons, with elaborate sacrifices, vestments, anointing, and ritual (Ex 29; Lv 8). In both cases, the careful preservation of these detailed instructions suggests that the ceremonies were retained, to some degree, in later years, though no repetition is recorded.<\/p>\n<p>Alongside the priests there existed establishments of recognized prophets, or prophetic communities, sometimes with royal patronage (1 Sm 10:5; 1 Kgs 1:9-10; 18:17-19; 20:35; 22:5-28; 2 Kgs 2:3-7; 23:2). The line of prophecy was also traced back to earliest days (see Gn 20:7; Dt 34:10; Jgs 4:4; Jer 7:25). The phrase “sons of the prophets,” and an obscure hint in Jeremiah 35:4, may imply that prophecy, like priesthood, was sometimes hereditary, but the manner of appointment and installation is unknown. The outstanding prophets were frequently opposed to the prophetic “schools” (Elijah, 1 Kgs 17; Micaiah, 1 Kgs 22:5-28; Jeremiah, Jer 27:14-16; 28). Such men were appointed by direct, divine call (1 Kgs 17:1; 21:17; Is 6; Jer 1; Am 7:15), though by God’s instruction Elisha was called and anointed by Elijah (1 Kgs 19:16; cf. Is 61:1). Authentication of the prophet’s message lay not in appropriate installation ceremonies but in its self-evident truth; in the case of predictions, in their fulfillment (1 Kgs 22:13-14, 26-28; Jer 28:5-9).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Christian ordination is also a matter of divine choice. Neither Jesus, nor any disciple, came from the professional religious classes. In ordaining the 12 apostles, Jesus called to him those whom he desired, later insisting, “You did not choose me, but I chose you and appointed you” (Jn 15:16, <span>rsv<\/span>). The selection of Matthias rested upon prayer and the divine lot (Acts 1:24-26). Paul contended that he had been set apart by God before he was born and did not receive his apostleship from or through men (Gal 1:1, 15). Paul and Barnabas were commissioned by direction of the Spirit during worship, probably through a Christian prophet. Similarly, Timothy was first chosen as assistant to Paul by prophetic utterances that pointed to him (1 Tm 1:18; 4:14).<\/p>\n<p>At Corinth, various ministries of speaking, teaching, healing, and administration were directly conferred as gifts of the Spirit, who apportions as he sees fit (1 Cor 12:8-11, 28; cf. Eph 4:11). Elders of the church at Ephesus were made guardians of the flock by the Holy Spirit (Acts 20:28). The divine prerogative is everywhere clear: any attempt to obtain the privilege of ministry by personal initiative and unworthy means meets with sharpest condemnation (8:18-24).<\/p>\n<p>On the other hand, the assembled church “nominated” Barsabbas and Matthias before submitting the final choice to God (Acts 1:15, 23). The believers chose the seven servers, then presented them to the apostles (6:2-6). An assembled church, at the Spirit’s command, commissioned and sent off Paul and Barnabas (13:3). Paul and Barnabas themselves appointed elders (14:23), as Titus is instructed to do (Ti 1:5), and probably Timothy also (1 Tm 5:22). Elders at Lystra and Iconium, with Paul, obeying a Christian prophet, appointed Timothy to leadership (1 Tm 4:14; 2 Tm 1:6). By the time letters were written to Timothy and Titus, elaborate lists of qualifications were required for church leaders (1 Tm 3:1-13; 2 Tm 2:2).<\/p>\n<p>The congregation of believers also participated in selecting leaders. This could have involved prayer, fasting, and casting lots (Acts 1:26; 6:6; 13:2-3; 14:23); sometimes “selection by hands” (Greek, <span class=\"greek\" lang=\"el\">cheirotonein<\/span><em>,<\/em> originally meaning “election by raising hands,” later “selection by pointing to”; cf. Acts 14:23; 2 Cor 8:19); and sometimes selection by group choice (Acts 1:15, 23; 6:2-5; 13:3; 16:2; 1 Tm 4:14).<\/p>\n<p><em>See also<\/em> Foreordination.<\/p>","content_en":"<h3>ORDAIN, ORDINATION<\/h3>\n<p>The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Levi (Dt 33:8-11; Jgs 17:13). Through all subsequent clan rivalries—“Zadokite,” “Aaronic,” “Hasmonean”—this claim to inherited privilege persisted. Divine appointment through Levi was traced back to Moses (Ex 4:14; 28:41; 29:9), claimed for the Ephraimite Samuel (1 Chr 6:28), and still celebrated by Sirach (Ecclus 45:6-22, c. 180 <span>BC<\/span>). As the book of Hebrews states (Heb 5:1, 4), no one takes the honor upon himself; he is “called by God, as Aaron was,” by birth into an inherited status.<\/p>\n<p>The first Levites were presented at the tabernacle in the presence of the people, and acknowledged by “the laying on of hands” (Nm 8:10, 14-18). Similarly, Moses received instructions for the week-long consecration of Aaron and his sons, with elaborate sacrifices, vestments, anointing, and ritual (Ex 29; Lv 8). In both cases, the careful preservation of these detailed instructions suggests that the ceremonies were retained, to some degree, in later years, though no repetition is recorded.<\/p>\n<p>Alongside the priests there existed establishments of recognized prophets, or prophetic communities, sometimes with royal patronage (1 Sm 10:5; 1 Kgs 1:9-10; 18:17-19; 20:35; 22:5-28; 2 Kgs 2:3-7; 23:2). The line of prophecy was also traced back to earliest days (see Gn 20:7; Dt 34:10; Jgs 4:4; Jer 7:25). The phrase “sons of the prophets,” and an obscure hint in Jeremiah 35:4, may imply that prophecy, like priesthood, was sometimes hereditary, but the manner of appointment and installation is unknown. The outstanding prophets were frequently opposed to the prophetic “schools” (Elijah, 1 Kgs 17; Micaiah, 1 Kgs 22:5-28; Jeremiah, Jer 27:14-16; 28). Such men were appointed by direct, divine call (1 Kgs 17:1; 21:17; Is 6; Jer 1; Am 7:15), though by God’s instruction Elisha was called and anointed by Elijah (1 Kgs 19:16; cf. Is 61:1). Authentication of the prophet’s message lay not in appropriate installation ceremonies but in its self-evident truth; in the case of predictions, in their fulfillment (1 Kgs 22:13-14, 26-28; Jer 28:5-9).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Christian ordination is also a matter of divine choice. Neither Jesus, nor any disciple, came from the professional religious classes. In ordaining the 12 apostles, Jesus called to him those whom he desired, later insisting, “You did not choose me, but I chose you and appointed you” (Jn 15:16, <span>rsv<\/span>). The selection of Matthias rested upon prayer and the divine lot (Acts 1:24-26). Paul contended that he had been set apart by God before he was born and did not receive his apostleship from or through men (Gal 1:1, 15). Paul and Barnabas were commissioned by direction of the Spirit during worship, probably through a Christian prophet. Similarly, Timothy was first chosen as assistant to Paul by prophetic utterances that pointed to him (1 Tm 1:18; 4:14).<\/p>\n<p>At Corinth, various ministries of speaking, teaching, healing, and administration were directly conferred as gifts of the Spirit, who apportions as he sees fit (1 Cor 12:8-11, 28; cf. Eph 4:11). Elders of the church at Ephesus were made guardians of the flock by the Holy Spirit (Acts 20:28). The divine prerogative is everywhere clear: any attempt to obtain the privilege of ministry by personal initiative and unworthy means meets with sharpest condemnation (8:18-24).<\/p>\n<p>On the other hand, the assembled church “nominated” Barsabbas and Matthias before submitting the final choice to God (Acts 1:15, 23). The believers chose the seven servers, then presented them to the apostles (6:2-6). An assembled church, at the Spirit’s command, commissioned and sent off Paul and Barnabas (13:3). Paul and Barnabas themselves appointed elders (14:23), as Titus is instructed to do (Ti 1:5), and probably Timothy also (1 Tm 5:22). Elders at Lystra and Iconium, with Paul, obeying a Christian prophet, appointed Timothy to leadership (1 Tm 4:14; 2 Tm 1:6). By the time letters were written to Timothy and Titus, elaborate lists of qualifications were required for church leaders (1 Tm 3:1-13; 2 Tm 2:2).<\/p>\n<p>The congregation of believers also participated in selecting leaders. This could have involved prayer, fasting, and casting lots (Acts 1:26; 6:6; 13:2-3; 14:23); sometimes “selection by hands” (Greek, <span class=\"greek\" lang=\"el\">cheirotonein<\/span><em>,<\/em> originally meaning “election by raising hands,” later “selection by pointing to”; cf. Acts 14:23; 2 Cor 8:19); and sometimes selection by group choice (Acts 1:15, 23; 6:2-5; 13:3; 16:2; 1 Tm 4:14).<\/p>\n<p><em>See also<\/em> Foreordination.<\/p>","summary_ro":"ORDAIN, ORDINATION The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service. In the Old Testament Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Lev...","summary_en":"ORDAIN, ORDINATION The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service. In the Old Testament Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Lev...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31211,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"the Presence of God","title_en":"the Presence of God","content_ro":"<h3>PRESENCE OF GOD, T<span>he<\/span><\/h3>\n<p>God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>The Angel of the Lord<\/h5>\n<p>The angel of the Lord was God’s emissary and Israel’s special helper, although it is not said that the same angel is meant in every instance (Ex 14:19; 23:20; 33:2). After the angel vanishes, Hagar insists that she had seen God himself (Gn 16:13). In Jacob’s experience the angel identifies himself with God (31:11-13); while in Genesis 21:18, 22:11, Numbers 22:35, the “I” of deity signified God’s presence in the angel. There is also oscillation between God and the angel in Exodus 12:23 and Genesis 48:15-16. Here God was temporarily incarnating himself within the form of the angel, assuring his own that he was immediately present with them.<\/p>\n<h5>The Glory of God<\/h5>\n<p>Glory is what God possesses in his own right, a visible extension of his nature, a “concrete” form of his divine presence. The heavens are a visible form of God’s presence (Pss 8; 19:1-6; 136:5), for they are his glory. The glory that appeared to Israel as devouring fire on Sinai (Ex 29:43) filled the tabernacle (40:34-38). By it God consecrated the tabernacle as the place of his presence. In Isaiah 6 the glory appears as the normal expression of the divine presence. In Ezekiel the glory is identical with God (Ez 9:3-4). Throughout the OT the glory of God is the transcendent God making his presence and nearness visible to his own.<\/p>\n<h5>The Face of God<\/h5>\n<p>In the OT “presence” is used to represent the Hebrew word for “face”; when “face” is conjoined with a preposition, it means “in the presence of.” In Genesis 32:30 Jacob saw God “face to face.” A man’s personality and character are made visible on his face. In this sense a man’s face is the man. So, “the angel of his presence [face]” (Is 63:9) may mean “the angel who is his face,” since the prophet may have intended the identification. The face of God is the revelation of the grace of God. So, when he hides his face, he is withholding his grace. But when he makes his face shine (Ps 31:16), there is blessing (44:3). The face of God, then, is the presence of God (Ex 33:14). To pray to God in a holy place was to “seek God’s face” (Ps 24:6), his personal presence. Indeed, this sums up temple worship and private prayer in Israel (63:1-3; 100:2). The blessing of God consisted in his face shining upon them (Nm 6:25; Ps 80:3, 7, 19).<\/p>\n<h5>The Name of God<\/h5>\n<p>Among Semites, the equation of the name and the person was a common idea. So also, the name of God was an interchangeable term for God himself, a symbol of his activity in revelation. The linking of man’s worship of God with the divine name of God was the medium of his operation (Pss 44:5; 89:24; Is 30:27), a designation for the power of God that radiates help and energy universally. God could act by his name. The angel of the Lord’s authority and power functioned because God’s name was in him (Ex 23:20-21). As bearer of the divine name, he made real the hidden presence of God. The temple was the dwelling place of the name (1 Kgs 11:36), not only because God’s name was invoked there but also because God’s presence—God himself—dwelt there.<\/p>\n<h5>The Spirit of God<\/h5>\n<p>In the Holy Spirit the transcendent God draws near to his people. The Spirit is the medium through whom God’s presence becomes real among his people (Is 63:11-14; Zec 7:12) and by whom God’s gifts and powers operate among them (2 Chr 15:1; 20:14; 24:20; Zec 4:6; 6:1-8). The Spirit was the presence and power of God with his people—God himself acting in accordance with his essential nature. The sinner cannot be in the presence of God without the aid of God’s Holy Spirit; to be deprived of the Holy Spirit is to be deprived of God’s presence (Ps 51:11). Without the Spirit, communion between God and humans is not possible.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In the NT a new mode of God’s presence is revealed. It is in Jesus Christ the incarnate Word that God is present among his own (Jn 1:14-18; 17:6, 26). Jesus’ mission was to reveal God to humanity. This he did through his whole life’s work as well as through his words. His revelation of the name of God was expressed in his own name—Jesus (“The Lord Is Salvation”). And in the person of Jesus the function of the name of God found fulfillment. Christ was the new temple (Jn 1:14; 2:21; Col 2:9). He was the locus of the tabernacling presence of God. But that was only a first installment of the unveiling of God’s presence.<\/p>\n<p>The church now constitutes the temple of God in the NT. Christianity is essentially the religion of the presence of God and of communion with God. The body of Christ, “the spiritual temple” (Eph 2:22), made of “living stones” (1 Pt 2:5), is the residence of the presence of the glorious God.<\/p>\n<p>And now, the individual Christian is also a temple of God (1 Cor 3:16-17; 6:19; 2 Cor 6:16). God is especially present in the Christian’s spirit; there God reigns, for there is his kingdom; there he is worshiped, for there his glory and his presence have consecrated the inner being into a temple (see Jn 14:23).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","content_en":"<h3>PRESENCE OF GOD, T<span>he<\/span><\/h3>\n<p>God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>The Angel of the Lord<\/h5>\n<p>The angel of the Lord was God’s emissary and Israel’s special helper, although it is not said that the same angel is meant in every instance (Ex 14:19; 23:20; 33:2). After the angel vanishes, Hagar insists that she had seen God himself (Gn 16:13). In Jacob’s experience the angel identifies himself with God (31:11-13); while in Genesis 21:18, 22:11, Numbers 22:35, the “I” of deity signified God’s presence in the angel. There is also oscillation between God and the angel in Exodus 12:23 and Genesis 48:15-16. Here God was temporarily incarnating himself within the form of the angel, assuring his own that he was immediately present with them.<\/p>\n<h5>The Glory of God<\/h5>\n<p>Glory is what God possesses in his own right, a visible extension of his nature, a “concrete” form of his divine presence. The heavens are a visible form of God’s presence (Pss 8; 19:1-6; 136:5), for they are his glory. The glory that appeared to Israel as devouring fire on Sinai (Ex 29:43) filled the tabernacle (40:34-38). By it God consecrated the tabernacle as the place of his presence. In Isaiah 6 the glory appears as the normal expression of the divine presence. In Ezekiel the glory is identical with God (Ez 9:3-4). Throughout the OT the glory of God is the transcendent God making his presence and nearness visible to his own.<\/p>\n<h5>The Face of God<\/h5>\n<p>In the OT “presence” is used to represent the Hebrew word for “face”; when “face” is conjoined with a preposition, it means “in the presence of.” In Genesis 32:30 Jacob saw God “face to face.” A man’s personality and character are made visible on his face. In this sense a man’s face is the man. So, “the angel of his presence [face]” (Is 63:9) may mean “the angel who is his face,” since the prophet may have intended the identification. The face of God is the revelation of the grace of God. So, when he hides his face, he is withholding his grace. But when he makes his face shine (Ps 31:16), there is blessing (44:3). The face of God, then, is the presence of God (Ex 33:14). To pray to God in a holy place was to “seek God’s face” (Ps 24:6), his personal presence. Indeed, this sums up temple worship and private prayer in Israel (63:1-3; 100:2). The blessing of God consisted in his face shining upon them (Nm 6:25; Ps 80:3, 7, 19).<\/p>\n<h5>The Name of God<\/h5>\n<p>Among Semites, the equation of the name and the person was a common idea. So also, the name of God was an interchangeable term for God himself, a symbol of his activity in revelation. The linking of man’s worship of God with the divine name of God was the medium of his operation (Pss 44:5; 89:24; Is 30:27), a designation for the power of God that radiates help and energy universally. God could act by his name. The angel of the Lord’s authority and power functioned because God’s name was in him (Ex 23:20-21). As bearer of the divine name, he made real the hidden presence of God. The temple was the dwelling place of the name (1 Kgs 11:36), not only because God’s name was invoked there but also because God’s presence—God himself—dwelt there.<\/p>\n<h5>The Spirit of God<\/h5>\n<p>In the Holy Spirit the transcendent God draws near to his people. The Spirit is the medium through whom God’s presence becomes real among his people (Is 63:11-14; Zec 7:12) and by whom God’s gifts and powers operate among them (2 Chr 15:1; 20:14; 24:20; Zec 4:6; 6:1-8). The Spirit was the presence and power of God with his people—God himself acting in accordance with his essential nature. The sinner cannot be in the presence of God without the aid of God’s Holy Spirit; to be deprived of the Holy Spirit is to be deprived of God’s presence (Ps 51:11). Without the Spirit, communion between God and humans is not possible.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In the NT a new mode of God’s presence is revealed. It is in Jesus Christ the incarnate Word that God is present among his own (Jn 1:14-18; 17:6, 26). Jesus’ mission was to reveal God to humanity. This he did through his whole life’s work as well as through his words. His revelation of the name of God was expressed in his own name—Jesus (“The Lord Is Salvation”). And in the person of Jesus the function of the name of God found fulfillment. Christ was the new temple (Jn 1:14; 2:21; Col 2:9). He was the locus of the tabernacling presence of God. But that was only a first installment of the unveiling of God’s presence.<\/p>\n<p>The church now constitutes the temple of God in the NT. Christianity is essentially the religion of the presence of God and of communion with God. The body of Christ, “the spiritual temple” (Eph 2:22), made of “living stones” (1 Pt 2:5), is the residence of the presence of the glorious God.<\/p>\n<p>And now, the individual Christian is also a temple of God (1 Cor 3:16-17; 6:19; 2 Cor 6:16). God is especially present in the Christian’s spirit; there God reigns, for there is his kingdom; there he is worshiped, for there his glory and his presence have consecrated the inner being into a temple (see Jn 14:23).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","summary_ro":"PRESENCE OF GOD, The God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself. In the Old Testament The Angel of the Lord The angel of the Lord was God’s emissary and...","summary_en":"PRESENCE OF GOD, The God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself. In the Old Testament The Angel of the Lord The angel of the Lord was God’s emissary and...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31508,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prophecy","title_en":"Prophecy","content_ro":"<h3>PROPHECY<\/h3>\n<p>Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration.<\/p>\n<p>Preview<\/p>\n<p>• Prophecy in the Old Testament<\/p>\n<p>• Types of Old Testament Prophets<\/p>\n<p>• The Message of the Prophets<\/p>\n<p>• Prophecy in the New Testament<\/p>\n<p>• The Role of the Christian Prophet<\/p>\n<p class=\"h2\" id=\"ProphecyintheOldTestament\">Prophecy in the Old Testament<\/p>\n<p>One of the clearest and most significant statements on the nature of prophetic inspiration in the OT is found in Numbers 12:6-8: “The <span>Lord<\/span> said to them, ‘Now listen to me! Even with prophets, I the <span>Lord<\/span> communicate by visions and dreams. But that is not how I communicate with my servant Moses. He is entrusted with my entire house. I speak to him face to face, directly and not in riddles! He sees the <span>Lord<\/span> as he is’ ” (<span>nlt<\/span>). Several important insights into the nature of prophetic inspiration are found in this passage: (1) The prophetic gift of Moses was unique in that he alone received revelations directly from God. (2) Ordinarily, prophetic revelation was received through the medium of a dream or a vision. (3) The meaning of prophetic revelation is not always completely clear; prophecy is sometimes ambiguous.<\/p>\n<p>Further insight into the nature of prophetic revelation is found in Deuteronomy 18:18: “I [God] will raise up for them a prophet like you [Moses] from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him” (<span>rsv<\/span>). While this passage is of interest because Jesus was identified as “the prophet like Moses” who came in fulfillment of this prediction (Acts 3:22; 7:37), the more immediate historical reference is to the succession of prophets that guided Israel from Joshua to Malachi. The phrase “I will put my words in his mouth” refers to the process of divine inspiration and is reminiscent of the common OT prophetic formula “the word of the Lord came to [such and such a prophet]” (for examples, see 1 Sm 15:10; 2 Sm 24:11; 1 Kgs 19:9; Jon 1:1; Hg 1:1; 2:1, 20; Zec 7:1, 8; 8:1). A true prophet is one who speaks (or repeats) all that God has told him.<\/p>\n<h5>Modes of Prophetic Inspiration<\/h5>\n<p>Dreams were a commonly recognized mode of inspiration throughout the ancient world, though they were more highly regarded in Greece than in ancient Israel. Revelatory dreams in the Bible fall into two major categories: (1) dreams whose meaning is self-evident, and (2) symbolic dreams that usually require the expertise of an interpreter of dreams. Both types normally involve both visual and auditory elements. In those dreams whose meaning is self-evident, normally a supernatural being (God or an angel) appears to the dreamer and speaks to him or her in a straightforward manner.<\/p>\n<p>More frequently, revelatory dreams have symbolic elements that require interpretation. The two great dream interpreters of the OT are Joseph and Daniel; the latter is clearly a prophet. The two symbolic dreams that Joseph himself dreamed (Gn 37:5-11) had sufficiently self-evident meaning so that his brothers and father were able to interpret them immediately. More complex were the dreams of the butler and baker (40:1-19) and of Pharaoh (41:1-36), which Joseph was able to interpret with the help of God. Similarly, Daniel was enabled to interpret the dreams of Nebuchadnezzar (Dn 2:25-45; 4:4-27). The skill in interpreting such dreams was attributed by both Joseph and Daniel to God (Gn 40:8; 41:16, 25; Dn 2:27-30; cf. 4:9). While dreams are used almost interchangeably with visions in referring to modes of prophetic inspiration (Jl 2:28), dreams do not occupy a significant part in the prophetic revelations of any of the OT prophets, with the exception of Daniel.<\/p>\n<p>One of the most characteristic modes of prophetic inspiration was the vision (Nm 12:6; 24:4, 16; Hos 12:10). The revelatory visions experienced by the prophets were not limited to visual phenomena alone but also included the auditory dimension as well. In Isaiah 1:1, the author describes his entire prophetic book as a “vision”: “These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah—all kings of Judah” (<span>nlt<\/span>). Yet in the very next verse, Isaiah says, “Hear, O heavens! Listen, O earth! This is what the <span>Lord<\/span> says.” Again, in Amos 1:1, “The <em>words<\/em> of Amos, who was among the shepherds of Tekoa, which he <em>saw<\/em> concerning Israel” (<span>rsv<\/span>, emphasis added).<\/p>\n<h5>Manifestations of Prophetic Inspiration<\/h5>\n<p>All prophecy, whether biblical or not, presupposes that the prophet either possessed or was possessed by a personal supernatural power. The external behavioral manifestations of this possession can exhibit great variety.<\/p>\n<p>The prophetic phenomenon generally designated “ecstatic” prophecy appears to have existed in Canaan prior to the arrival of the Hebrew tribes in the 13th century <span>BC<\/span>. The first reference to ecstatic prophecy in Israel occurs in 1 Samuel 10:5-13 (11th century <span>BC<\/span>), and it persisted at least till the sixth century <span>BC<\/span> (Jer 29:26).<\/p>\n<p>The ecstatic prophet achieves a trancelike state by self-induced means. The most common devices used to achieve a state of ecstasy were musical instruments, such as the harp, tambourine, flute, and lyre (1 Sm 10:5). Among the prophets of Baal, self-flagellation was another means of inducing ecstasy (1 Kgs 18:28-29).<\/p>\n<p>This kind of prophetic ecstasy was usually practiced by groups of prophets (1 Sm 10:5), and such ecstasy was contagious. When Saul met a band of such prophets, the Spirit of God came upon him and he, too, began to prophesy (vv 10-13), a phenomenon that occurred repeatedly to various messengers sent by Saul on a later occasion (19:20-22). At that time Saul again prophesied, and his ecstatic behavior is described in 1 Samuel 19:24. When Elisha was asked to prophesy for King Jehoram of Israel, he first requested a minstrel. When the minstrel played, the power of the Lord came upon him (2 Kgs 3:15).<\/p>\n<p class=\"h2\" id=\"TypesofOldTestamentProphets\">Types of Old Testament Prophets<\/p>\n<p>There are two basic types of prophetic commission in the OT. One type is that of a narrative call by God to a particular individual whose objections to the call are gradually overcome in a dialogue between himself and God. The classic example of this type of prophetic commission is found in Jeremiah 1:4-8:<\/p>\n<p>The <span>Lord<\/span> gave me a message. He said, “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my spokesman to the world.”<\/p>\n<blockquote><p>“O Sovereign <span>Lord<\/span>,” I said, “I can’t speak for you! I’m too young!”<\/p><\/blockquote>\n<blockquote><p>“Don’t say that,” the <span>Lord<\/span> replied, “for you must go wherever I send you and say whatever I tell you. And don’t be afraid of the people, for I will be with you and take care of you. I, the <span>Lord<\/span>, have spoken!” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Similar prophetic commissions including such dialogues are associated with the calls of Moses (Ex 3:1–4:17) and Gideon (Jgs 6:11-17).<\/p>\n<p>The second major form of prophetic commission is the “throne vision.” An outstanding example is Isaiah 6:1-8:<\/p>\n<p>In the year King Uzziah died, I saw the Lord. He was sitting on a lofty throne, and the train of his robe filled the Temple. . . .<\/p>\n<blockquote><p>Then I said, “My destruction is sealed, for I am a sinful man and a member of a sinful race. Yet I have seen the King, the <span>Lord<\/span> Almighty!”<\/p><\/blockquote>\n<blockquote><p>Then one of the seraphim flew over to the altar, and he picked up a burning coal with a pair of tongs. He touched my lips with it and said, “See, this coal has touched your lips. Now your guilt is removed, and your sins are forgiven.”<\/p><\/blockquote>\n<blockquote><p>Then I heard the Lord asking, “Whom should I send as a messenger to my people? Who will go for us?”<\/p><\/blockquote>\n<blockquote><p>And I said, “Lord, I’ll go! Send me.” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Here we have an account of the visionary presence of a prophet in the heavenly council; in this case, however, the prophet participates in the deliberations and thereby receives a prophetic commission. Though few prophets have left accounts of their divine commissions, most of them appear to have been conscious of having been “sent” by God (Is 48:16; Hos 8:1; Am 7:14-15). According to Jeremiah, false prophets did not receive such divine commissions (Jer 23:21, 32; 28:15).<\/p>\n<p class=\"h2\" id=\"TheMessageoftheProphets\">The Message of the Prophets<\/p>\n<h5>The Form of the Message<\/h5>\n<p>The most common introductory formula for prophetic oracles in the OT is the phrase “Thus says the Lord,” which occurs hundreds of times in prophetic contexts. This formula clearly implies that the pronouncement so introduced is not the word of the prophet who utters the oracle but of the God of Israel who delivered his word to his prophet. The use of this formula also reiterates the prophet’s sense of divine commission. In oracles introduced in this manner, God speaks in the first person. In fact, virtually all Israelite prophetic utterance is formulated as the direct speech of the God of Israel.<\/p>\n<p>The prophets used many literary forms in which to express their oracles. Two of the more widely used forms of prophetic speech are the judgment speech and the oracle of salvation. The judgment speech is composed of at least two central elements: the speech of rebuke or invective, and the pronouncement of judgment (see 2 Kgs 1:3-4). The second common prophetic speech form is the oracle of salvation (see Is 41:8-13). Other fixed forms of prophetic speech include the prophecy of salvation (43:14-21), the proclamation of salvation (41:17-20; 42:14-17; 43:16-21; 49:7-12), and the woe oracle (Is 5:8-10; 10:1-4; Am 5:18-24; 6:1-7; Mi 2:1-5).<\/p>\n<h5>The Content of the Message<\/h5>\n<p>The common adage that OT prophets were not “foretellers” but “forthtellers” is not strictly correct. All of the prophets predict the future. Such prediction, however, is based not on human curiosity of what the future will hold but rather is rooted in the future consequences of past or present violations of the covenant, or on a future act of deliverance that will provide hope for a discouraged people. Most of the prophetic speeches that have been preserved in the OT were originally delivered as public proclamations or sermons. Most of these prophetic proclamations were evoked by the iniquity and apostasy of Israel. Hosea and Jeremiah condemned Israel because she had broken the covenant (Jer 11:2-3; Hos 8:1).<\/p>\n<p>The prophets are frequently associated with social justice and social reform, and these elements were unquestionably an important dimension of their message. Amos denounced the rich who afflicted the poor (Am 2:6-8; 4:1; 5:11; 8:4-6). He railed against sexual immorality (2:6-8) and against those who take bribes (5:12). Hosea provided a list of prevalent vices, including lying, killing, stealing, adultery, and idolatry (Hos 4:2). Idolatry was a particular target for his denunciations (8:5; 11:2). The background for such heated denunciations of Israel’s behavior is God’s unquenchable love for Israel (Is 43:4; Jer 31:3; Hos 3:1; 11:1-4; 14:4; Mal 1:2), which is inseparable from his election of Israel (Is 43:1; Jer 33:24; Ez 20:5; Hos 3).<\/p>\n<p>The prophets were concerned not only with the transgressions of Israel and the historical judgment that would inevitably follow but also with the achievement of a final future time of bliss. The message of many of the prophets is thoroughly eschatological (i.e., pertaining to the end times). One such eschatological concept is that of the Day of the Lord. The concept of the Day of the Lord first appears in Amos, where the emphasis lies on the disaster that will befall Israel on that day. Amos’s emphasis on disaster notwithstanding, the Day of the Lord is a conception that had both salvific as well as judgmental overtones for Israel. While the disaster that will occur in the Day of the Lord can be viewed in terms of a literal historical fulfillment in the tragic events of 722 <span>BC<\/span> (the fall of Samaria) and 586 <span>BC<\/span> (the fall of Judah), there are nevertheless features of these predictions that transcend historical fulfillment and reach toward eschatological fulfillment.<\/p>\n<p>Since the Israelite conception of “salvation” was largely temporal in its dimensions, it included such blessings as length of life, fruitfulness of the womb and field, peace and victory over one’s enemies, the abundance of water, and so on. In harmony with this conception of salvation, the future age is conceived in precisely those terms, as in Amos 9:13-15.<\/p>\n<p>The prophets pictured a time when David himself, or someone very much like him, would return and inaugurate a golden era reminiscent of the great Davidic and Solomonic period. The covenant of God with David was not a conditional covenant but rather one that was absolutely inviolable (2 Sm 7:4-17; Ps 89; Jer 33:19-22), and it was with this knowledge that the prophets could look forward confidently to a restoration of David’s throne (Jer 17:24-26; 23:5-6; 33:14-15).<\/p>\n\n<p class=\"h2\" id=\"ProphecyintheNewTestament\">Prophecy in the New Testament<\/p>\n<p>In contrast to the few self-proclaimed prophets of the intertestamental period, early Christianity began with a flurry of prophetic activity that lasted well into the second century <span>AD<\/span>. Jesus, his disciples and followers, and the early Christians were convinced that the times in which they lived were times in which OT prophecy was being fulfilled (Mk 1:14-15; Acts 2:16-21; Rom 16:25-27; 1 Cor 10:11). Yet this era was not only one of fulfillment but also one of the renewal of the prophetic gift.<\/p>\n<h5>John the Baptist<\/h5>\n<p>John the Baptist is remembered in the NT primarily as the forerunner of Jesus whose coming was predicted by Malachi (Mal 4:5-6). Yet, in his own right, John proclaimed the imminent judgment of God with a flair of denunciation and rebuke reminiscent of the OT prophets. John’s costume, consisting of a hairy cloak and a leather girdle (Mk 1:6), was reminiscent of the typical garb of OT prophets (1 Kgs 19:19; 2 Kgs 1:8; 2:13-14; Zec 13:4). John was regarded as a prophet by people everywhere (Mt 14:5; 17:10-13; Mk 9:11-13; 11:32; Lk 1:76; 7:26). Luke reports, in a style similar to the OT prophetic narratives, that “the word of God came to John” (Lk 3:2). Two short prophetic speeches have been preserved in Matthew 3:7-10 (cf. Lk 3:7-9) and Mark 1:7-8 (cf. Mt 3:11-12; Lk 3:15-18). In the first speech, John denounced those of his generation who had transgressed the covenant law and exhorted them to change their manner of life. In the second speech, John predicted the coming of the Mighty One, Jesus (Mt 3:11; Mk 1:7; Lk 3:16; Jn 1:15, 27, 30; Acts 13:25). John’s style, however, was not precisely that of the OT prophets. His pronouncements were made on his own authority; never did he use formulas such as “thus says the Lord,” or present his prophetic utterances as if they were speeches made by God. Yet, in spite of these differences, John is appropriately regarded as the last representative of the OT prophetic tradition (Mt 11:13; Lk 16:16).<\/p>\n<h5>Jesus of Nazareth<\/h5>\n<p>Jesus was popularly regarded as a prophet (Mt 16:14; 21:10-11; Mk 6:14-15; 8:28; Lk 7:16, 39; 9:8, 19; Jn 6:14; 7:40, 52). This assessment was based as much on the mighty deeds Jesus performed as on his prophetic speeches and predictions. Though Jesus nowhere claimed prophetic status directly, that claim is implicit in Mark 6:4: “A prophet is honored everywhere except in his own hometown” (cf. Mt 13:57; Lk 4:24). It is implicit as well in Luke 13:33: “Yes, today, tomorrow, and the next day I must proceed on my way. For it wouldn’t do for a prophet of God to be killed except in Jerusalem!” (<span>nlt<\/span>). In Acts, Jesus is regarded as “the prophet like Moses” predicted in Deuteronomy 18:18 (Acts 3:22; 7:37). Matthew presents Jesus as the New Moses, but he does not particularly emphasize his prophetic role. John, however, like Luke, emphasizes Jesus’ role as the prophet (Jn 4:19; 6:14-15; 7:40).<\/p>\n<p>While the Gospels and Acts reflect the notion that Jesus was a prophet, they also emphasize the fact that he was much more than a prophet. Nevertheless, the notion of prophetism was sufficiently important in early Judaism that Jesus’ recognition as a prophet is very significant. There are 12 solid reasons for regarding Jesus as a prophet in the OT tradition: (1) The sovereign authority of Jesus’ teaching (Mk 1:27), a feature underlined by his use of the introductory formula “(Amen) I say to you,” which is reminiscent of the formula “thus says the Lord” used by the OT prophets. (2) The poetic character of many of Jesus’ sayings is unlike contemporary rabbinic teaching but is similar to the poetic rhetoric of the OT prophets. (3) Jesus experienced visions (Lk 10:18) like the ancient prophets. (4) Jesus, like the prophets, made many predictions (Mt 23:38; Mk 13:2; 14:58; Lk 13:35; etc.). (5) Like the OT prophets, Jesus performed symbolic acts (such as the cleansing of the temple, the entry into Jerusalem, and the Last Supper). (6) Jesus, like the prophets, when necessary, rejected the formal observance of religious ritual and emphasized the moral and spiritual dimensions of obedience to God. (7) Jesus announced the imminent arrival of the kingdom of God—an eschatological proclamation similar to those made by the prophets. (8) Like the OT prophets, Jesus functioned as a preacher of repentance. (9) Jesus, like many of the prophets, was conscious of a special calling of God (Mt 15:24; Mk 8:31; 9:37; 14:36; Lk 4:18-26). (10) Jesus, like the prophets, received divine revelation through intimate communion with God (Mt 11:27; Lk 10:22). (11) Like the prophets, Jesus represented God; to obey him was to obey God, to reject him was to reject God (Mk 9:37; cf. Ez 33:30-33). (12) Like the prophets, Jesus was conscious of a mission to all Israel (Mt 15:24; 19:28; Lk 22:30).<\/p>\n<p>Among the many prophetic predictions of Jesus are the following:<\/p>\n<p>1. Predictions of the imminent arrival of the kingdom of God (Mt 10:7-8, 23; 23:39; Mk 1:15; 9:1; 13:28-29)<\/p>\n<li>2. Predictions of the destruction of Jerusalem and the temple (Mt 23:37-39; 24:2; 26:61; 27:40; Mk 13:2; 14:58; 15:29; Lk 13:34-35; 21:6; Jn 2:19-21)<\/li>\n<li>3. Predictions of the coming of the Son of Man (Mt 10:23, 32-33; 12:40; 13:40-41; 16:27; 24:27, 37-39; Mk 8:38; 13:26-27; 14:62; Lk 9:26; 11:30; 12:8-9; 17:24, 26)<\/li>\n<li>4. Predictions of the end of the age. The longest prophetic section in the Gospels is the eschatological discourse of Jesus in Mark 13:1-32 (cf. Mt 24:1-36; Lk 21:5-33), in which a number of predictions concerning the destruction of Jerusalem and the end of the age are woven into a lengthy discourse to the disciples.<\/li>\n<h5>Prophecy as a Gift for the Believers<\/h5>\n<p>The beginning of prophetic activity in early Christianity, according to Acts, coincided with the outpouring of the Holy Spirit upon the earliest Christians on the Day of Pentecost (Acts 2:1-21). Peter’s sermon on the Day of Pentecost indicates that the outpouring of the Spirit fulfilled Joel’s prophecy (Acts 2:4, 17-21; cf. Jl 2:28-32). Further, since the Spirit had been poured out upon all early Christians (that Spirit being a Spirit of prophecy), all are actual or potential prophets.<\/p>\n<p>According to 1 Corinthians 12:28 (see also Rom 12:6; Eph 4:11), God has appointed in the church first apostles, second prophets, and third teachers. The names of several early Christian prophets have been preserved. These include Agabus (Acts 11:27-28; 21:10-11); Judas and Silas (15:32); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Paul (13:1); and the four virgin daughters of Philip the evangelist (21:8-9). John, the author of Revelation, was certainly a prophet (Rv 1:3; 22:9, 18), though he never directly assumed that title.<\/p>\n<p class=\"h2\" id=\"TheRoleoftheChristianProphet\">The Role of the Christian Prophet<\/p>\n<p>Christian prophets were leaders in early Christian communities (1 Cor 12:28; Eph 4:11), who exercised their gift in church gatherings (Acts 13:1-3; 11:27-28; 1 Cor 12–14; Rv 1:10). Since the Spirit of God was particularly active in Christian worship, prophecy was a major means whereby God communicated with his people. Prophets, like apostles and teachers, did not hold offices in local communities like bishops, elders, and deacons. Rather, they were chosen, not by individual congregations, but by divine commission and so were honored and accepted in all local communities.<\/p>\n<p>Early Christian prophets were both itinerant and settled, though itinerant prophets seem to have been more prevalent in Syria-Palestine and Asia Minor than in the European churches.<\/p>\n<h5>The Function of Prophecy<\/h5>\n<p>According to Paul, the central purpose of prophecy (as of all other spiritual gifts) is that of building up or edifying the church. According to 1 Corinthians 14:3, “one who prophesies is helping others grow in the Lord, encouraging and comforting them” (<span>nlt<\/span>). Again, in 1 Corinthians 14:4, Paul states that the “one who speaks a word of prophecy strengthens the entire church.” Paul discussed the subject of spiritual gifts, particularly tongues speaking and prophecy, because the Corinthians had placed an excessive emphasis on speaking in tongues. Paul did not object to speaking in tongues (1 Cor 14:18, 39), but he did point out that, since it was generally incomprehensible, the church could not be edified by it. Prophecy, which consisted of comprehensible speech inspired by the Spirit, contributed to the mutual edification, encouragement, and consolation of all present (1 Cor 14:20-25, 39).<\/p>\n<h5>The Content of Christian Prophecy<\/h5>\n<p>We know only a little about the content of prophecies uttered in the first-century church. Prophetic utterance occasionally provided divine guidance in making important decisions in early Christianity. Through a prophetic utterance, Paul and Barnabas were selected for a particular mission (Acts 13:1-3; cf. 1 Tm 1:18; 4:14). Probably through prophetic utterance, Paul and Timothy were forbidden to preach the gospel in Asia (Acts 16:6), and they were similarly forbidden by the Spirit of Jesus to go into Bithynia (v 7). Perhaps the most frequent use of prophecy is the prediction of the future. Agabus predicted a universal famine (11:28) and the imminent arrest of Paul (21:11). Other prophets had also predicted his impending imprisonment (20:23). The prophecies contained in the Revelation of John are all oriented toward the future events that will gradually unfold in the last days. Yet the purpose of John’s elaborate prophecy is not to satisfy the curiosity of his audience but rather to comfort and encourage them in the midst of persecution.<\/p>\n<h5>The Form of Christian Prophecy<\/h5>\n<p>Unlike the prophets of the OT, Christian prophets did not always present their message in the form of a direct speech from God or Jesus. There are few, if any, formal indicators of the presence of prophetic speech in early Christian literature. The book of Revelation is one notable exception.<\/p>\n<p><em>See also<\/em> Dreams; Oracle; Promise; Prophet, Prophetess; Prophets, False; Visions.<\/p>","content_en":"<h3>PROPHECY<\/h3>\n<p>Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration.<\/p>\n<p>Preview<\/p>\n<p>• Prophecy in the Old Testament<\/p>\n<p>• Types of Old Testament Prophets<\/p>\n<p>• The Message of the Prophets<\/p>\n<p>• Prophecy in the New Testament<\/p>\n<p>• The Role of the Christian Prophet<\/p>\n<p class=\"h2\" id=\"ProphecyintheOldTestament\">Prophecy in the Old Testament<\/p>\n<p>One of the clearest and most significant statements on the nature of prophetic inspiration in the OT is found in Numbers 12:6-8: “The <span>Lord<\/span> said to them, ‘Now listen to me! Even with prophets, I the <span>Lord<\/span> communicate by visions and dreams. But that is not how I communicate with my servant Moses. He is entrusted with my entire house. I speak to him face to face, directly and not in riddles! He sees the <span>Lord<\/span> as he is’ ” (<span>nlt<\/span>). Several important insights into the nature of prophetic inspiration are found in this passage: (1) The prophetic gift of Moses was unique in that he alone received revelations directly from God. (2) Ordinarily, prophetic revelation was received through the medium of a dream or a vision. (3) The meaning of prophetic revelation is not always completely clear; prophecy is sometimes ambiguous.<\/p>\n<p>Further insight into the nature of prophetic revelation is found in Deuteronomy 18:18: “I [God] will raise up for them a prophet like you [Moses] from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him” (<span>rsv<\/span>). While this passage is of interest because Jesus was identified as “the prophet like Moses” who came in fulfillment of this prediction (Acts 3:22; 7:37), the more immediate historical reference is to the succession of prophets that guided Israel from Joshua to Malachi. The phrase “I will put my words in his mouth” refers to the process of divine inspiration and is reminiscent of the common OT prophetic formula “the word of the Lord came to [such and such a prophet]” (for examples, see 1 Sm 15:10; 2 Sm 24:11; 1 Kgs 19:9; Jon 1:1; Hg 1:1; 2:1, 20; Zec 7:1, 8; 8:1). A true prophet is one who speaks (or repeats) all that God has told him.<\/p>\n<h5>Modes of Prophetic Inspiration<\/h5>\n<p>Dreams were a commonly recognized mode of inspiration throughout the ancient world, though they were more highly regarded in Greece than in ancient Israel. Revelatory dreams in the Bible fall into two major categories: (1) dreams whose meaning is self-evident, and (2) symbolic dreams that usually require the expertise of an interpreter of dreams. Both types normally involve both visual and auditory elements. In those dreams whose meaning is self-evident, normally a supernatural being (God or an angel) appears to the dreamer and speaks to him or her in a straightforward manner.<\/p>\n<p>More frequently, revelatory dreams have symbolic elements that require interpretation. The two great dream interpreters of the OT are Joseph and Daniel; the latter is clearly a prophet. The two symbolic dreams that Joseph himself dreamed (Gn 37:5-11) had sufficiently self-evident meaning so that his brothers and father were able to interpret them immediately. More complex were the dreams of the butler and baker (40:1-19) and of Pharaoh (41:1-36), which Joseph was able to interpret with the help of God. Similarly, Daniel was enabled to interpret the dreams of Nebuchadnezzar (Dn 2:25-45; 4:4-27). The skill in interpreting such dreams was attributed by both Joseph and Daniel to God (Gn 40:8; 41:16, 25; Dn 2:27-30; cf. 4:9). While dreams are used almost interchangeably with visions in referring to modes of prophetic inspiration (Jl 2:28), dreams do not occupy a significant part in the prophetic revelations of any of the OT prophets, with the exception of Daniel.<\/p>\n<p>One of the most characteristic modes of prophetic inspiration was the vision (Nm 12:6; 24:4, 16; Hos 12:10). The revelatory visions experienced by the prophets were not limited to visual phenomena alone but also included the auditory dimension as well. In Isaiah 1:1, the author describes his entire prophetic book as a “vision”: “These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah—all kings of Judah” (<span>nlt<\/span>). Yet in the very next verse, Isaiah says, “Hear, O heavens! Listen, O earth! This is what the <span>Lord<\/span> says.” Again, in Amos 1:1, “The <em>words<\/em> of Amos, who was among the shepherds of Tekoa, which he <em>saw<\/em> concerning Israel” (<span>rsv<\/span>, emphasis added).<\/p>\n<h5>Manifestations of Prophetic Inspiration<\/h5>\n<p>All prophecy, whether biblical or not, presupposes that the prophet either possessed or was possessed by a personal supernatural power. The external behavioral manifestations of this possession can exhibit great variety.<\/p>\n<p>The prophetic phenomenon generally designated “ecstatic” prophecy appears to have existed in Canaan prior to the arrival of the Hebrew tribes in the 13th century <span>BC<\/span>. The first reference to ecstatic prophecy in Israel occurs in 1 Samuel 10:5-13 (11th century <span>BC<\/span>), and it persisted at least till the sixth century <span>BC<\/span> (Jer 29:26).<\/p>\n<p>The ecstatic prophet achieves a trancelike state by self-induced means. The most common devices used to achieve a state of ecstasy were musical instruments, such as the harp, tambourine, flute, and lyre (1 Sm 10:5). Among the prophets of Baal, self-flagellation was another means of inducing ecstasy (1 Kgs 18:28-29).<\/p>\n<p>This kind of prophetic ecstasy was usually practiced by groups of prophets (1 Sm 10:5), and such ecstasy was contagious. When Saul met a band of such prophets, the Spirit of God came upon him and he, too, began to prophesy (vv 10-13), a phenomenon that occurred repeatedly to various messengers sent by Saul on a later occasion (19:20-22). At that time Saul again prophesied, and his ecstatic behavior is described in 1 Samuel 19:24. When Elisha was asked to prophesy for King Jehoram of Israel, he first requested a minstrel. When the minstrel played, the power of the Lord came upon him (2 Kgs 3:15).<\/p>\n<p class=\"h2\" id=\"TypesofOldTestamentProphets\">Types of Old Testament Prophets<\/p>\n<p>There are two basic types of prophetic commission in the OT. One type is that of a narrative call by God to a particular individual whose objections to the call are gradually overcome in a dialogue between himself and God. The classic example of this type of prophetic commission is found in Jeremiah 1:4-8:<\/p>\n<p>The <span>Lord<\/span> gave me a message. He said, “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my spokesman to the world.”<\/p>\n<blockquote><p>“O Sovereign <span>Lord<\/span>,” I said, “I can’t speak for you! I’m too young!”<\/p><\/blockquote>\n<blockquote><p>“Don’t say that,” the <span>Lord<\/span> replied, “for you must go wherever I send you and say whatever I tell you. And don’t be afraid of the people, for I will be with you and take care of you. I, the <span>Lord<\/span>, have spoken!” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Similar prophetic commissions including such dialogues are associated with the calls of Moses (Ex 3:1–4:17) and Gideon (Jgs 6:11-17).<\/p>\n<p>The second major form of prophetic commission is the “throne vision.” An outstanding example is Isaiah 6:1-8:<\/p>\n<p>In the year King Uzziah died, I saw the Lord. He was sitting on a lofty throne, and the train of his robe filled the Temple. . . .<\/p>\n<blockquote><p>Then I said, “My destruction is sealed, for I am a sinful man and a member of a sinful race. Yet I have seen the King, the <span>Lord<\/span> Almighty!”<\/p><\/blockquote>\n<blockquote><p>Then one of the seraphim flew over to the altar, and he picked up a burning coal with a pair of tongs. He touched my lips with it and said, “See, this coal has touched your lips. Now your guilt is removed, and your sins are forgiven.”<\/p><\/blockquote>\n<blockquote><p>Then I heard the Lord asking, “Whom should I send as a messenger to my people? Who will go for us?”<\/p><\/blockquote>\n<blockquote><p>And I said, “Lord, I’ll go! Send me.” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Here we have an account of the visionary presence of a prophet in the heavenly council; in this case, however, the prophet participates in the deliberations and thereby receives a prophetic commission. Though few prophets have left accounts of their divine commissions, most of them appear to have been conscious of having been “sent” by God (Is 48:16; Hos 8:1; Am 7:14-15). According to Jeremiah, false prophets did not receive such divine commissions (Jer 23:21, 32; 28:15).<\/p>\n<p class=\"h2\" id=\"TheMessageoftheProphets\">The Message of the Prophets<\/p>\n<h5>The Form of the Message<\/h5>\n<p>The most common introductory formula for prophetic oracles in the OT is the phrase “Thus says the Lord,” which occurs hundreds of times in prophetic contexts. This formula clearly implies that the pronouncement so introduced is not the word of the prophet who utters the oracle but of the God of Israel who delivered his word to his prophet. The use of this formula also reiterates the prophet’s sense of divine commission. In oracles introduced in this manner, God speaks in the first person. In fact, virtually all Israelite prophetic utterance is formulated as the direct speech of the God of Israel.<\/p>\n<p>The prophets used many literary forms in which to express their oracles. Two of the more widely used forms of prophetic speech are the judgment speech and the oracle of salvation. The judgment speech is composed of at least two central elements: the speech of rebuke or invective, and the pronouncement of judgment (see 2 Kgs 1:3-4). The second common prophetic speech form is the oracle of salvation (see Is 41:8-13). Other fixed forms of prophetic speech include the prophecy of salvation (43:14-21), the proclamation of salvation (41:17-20; 42:14-17; 43:16-21; 49:7-12), and the woe oracle (Is 5:8-10; 10:1-4; Am 5:18-24; 6:1-7; Mi 2:1-5).<\/p>\n<h5>The Content of the Message<\/h5>\n<p>The common adage that OT prophets were not “foretellers” but “forthtellers” is not strictly correct. All of the prophets predict the future. Such prediction, however, is based not on human curiosity of what the future will hold but rather is rooted in the future consequences of past or present violations of the covenant, or on a future act of deliverance that will provide hope for a discouraged people. Most of the prophetic speeches that have been preserved in the OT were originally delivered as public proclamations or sermons. Most of these prophetic proclamations were evoked by the iniquity and apostasy of Israel. Hosea and Jeremiah condemned Israel because she had broken the covenant (Jer 11:2-3; Hos 8:1).<\/p>\n<p>The prophets are frequently associated with social justice and social reform, and these elements were unquestionably an important dimension of their message. Amos denounced the rich who afflicted the poor (Am 2:6-8; 4:1; 5:11; 8:4-6). He railed against sexual immorality (2:6-8) and against those who take bribes (5:12). Hosea provided a list of prevalent vices, including lying, killing, stealing, adultery, and idolatry (Hos 4:2). Idolatry was a particular target for his denunciations (8:5; 11:2). The background for such heated denunciations of Israel’s behavior is God’s unquenchable love for Israel (Is 43:4; Jer 31:3; Hos 3:1; 11:1-4; 14:4; Mal 1:2), which is inseparable from his election of Israel (Is 43:1; Jer 33:24; Ez 20:5; Hos 3).<\/p>\n<p>The prophets were concerned not only with the transgressions of Israel and the historical judgment that would inevitably follow but also with the achievement of a final future time of bliss. The message of many of the prophets is thoroughly eschatological (i.e., pertaining to the end times). One such eschatological concept is that of the Day of the Lord. The concept of the Day of the Lord first appears in Amos, where the emphasis lies on the disaster that will befall Israel on that day. Amos’s emphasis on disaster notwithstanding, the Day of the Lord is a conception that had both salvific as well as judgmental overtones for Israel. While the disaster that will occur in the Day of the Lord can be viewed in terms of a literal historical fulfillment in the tragic events of 722 <span>BC<\/span> (the fall of Samaria) and 586 <span>BC<\/span> (the fall of Judah), there are nevertheless features of these predictions that transcend historical fulfillment and reach toward eschatological fulfillment.<\/p>\n<p>Since the Israelite conception of “salvation” was largely temporal in its dimensions, it included such blessings as length of life, fruitfulness of the womb and field, peace and victory over one’s enemies, the abundance of water, and so on. In harmony with this conception of salvation, the future age is conceived in precisely those terms, as in Amos 9:13-15.<\/p>\n<p>The prophets pictured a time when David himself, or someone very much like him, would return and inaugurate a golden era reminiscent of the great Davidic and Solomonic period. The covenant of God with David was not a conditional covenant but rather one that was absolutely inviolable (2 Sm 7:4-17; Ps 89; Jer 33:19-22), and it was with this knowledge that the prophets could look forward confidently to a restoration of David’s throne (Jer 17:24-26; 23:5-6; 33:14-15).<\/p>\n\n<p class=\"h2\" id=\"ProphecyintheNewTestament\">Prophecy in the New Testament<\/p>\n<p>In contrast to the few self-proclaimed prophets of the intertestamental period, early Christianity began with a flurry of prophetic activity that lasted well into the second century <span>AD<\/span>. Jesus, his disciples and followers, and the early Christians were convinced that the times in which they lived were times in which OT prophecy was being fulfilled (Mk 1:14-15; Acts 2:16-21; Rom 16:25-27; 1 Cor 10:11). Yet this era was not only one of fulfillment but also one of the renewal of the prophetic gift.<\/p>\n<h5>John the Baptist<\/h5>\n<p>John the Baptist is remembered in the NT primarily as the forerunner of Jesus whose coming was predicted by Malachi (Mal 4:5-6). Yet, in his own right, John proclaimed the imminent judgment of God with a flair of denunciation and rebuke reminiscent of the OT prophets. John’s costume, consisting of a hairy cloak and a leather girdle (Mk 1:6), was reminiscent of the typical garb of OT prophets (1 Kgs 19:19; 2 Kgs 1:8; 2:13-14; Zec 13:4). John was regarded as a prophet by people everywhere (Mt 14:5; 17:10-13; Mk 9:11-13; 11:32; Lk 1:76; 7:26). Luke reports, in a style similar to the OT prophetic narratives, that “the word of God came to John” (Lk 3:2). Two short prophetic speeches have been preserved in Matthew 3:7-10 (cf. Lk 3:7-9) and Mark 1:7-8 (cf. Mt 3:11-12; Lk 3:15-18). In the first speech, John denounced those of his generation who had transgressed the covenant law and exhorted them to change their manner of life. In the second speech, John predicted the coming of the Mighty One, Jesus (Mt 3:11; Mk 1:7; Lk 3:16; Jn 1:15, 27, 30; Acts 13:25). John’s style, however, was not precisely that of the OT prophets. His pronouncements were made on his own authority; never did he use formulas such as “thus says the Lord,” or present his prophetic utterances as if they were speeches made by God. Yet, in spite of these differences, John is appropriately regarded as the last representative of the OT prophetic tradition (Mt 11:13; Lk 16:16).<\/p>\n<h5>Jesus of Nazareth<\/h5>\n<p>Jesus was popularly regarded as a prophet (Mt 16:14; 21:10-11; Mk 6:14-15; 8:28; Lk 7:16, 39; 9:8, 19; Jn 6:14; 7:40, 52). This assessment was based as much on the mighty deeds Jesus performed as on his prophetic speeches and predictions. Though Jesus nowhere claimed prophetic status directly, that claim is implicit in Mark 6:4: “A prophet is honored everywhere except in his own hometown” (cf. Mt 13:57; Lk 4:24). It is implicit as well in Luke 13:33: “Yes, today, tomorrow, and the next day I must proceed on my way. For it wouldn’t do for a prophet of God to be killed except in Jerusalem!” (<span>nlt<\/span>). In Acts, Jesus is regarded as “the prophet like Moses” predicted in Deuteronomy 18:18 (Acts 3:22; 7:37). Matthew presents Jesus as the New Moses, but he does not particularly emphasize his prophetic role. John, however, like Luke, emphasizes Jesus’ role as the prophet (Jn 4:19; 6:14-15; 7:40).<\/p>\n<p>While the Gospels and Acts reflect the notion that Jesus was a prophet, they also emphasize the fact that he was much more than a prophet. Nevertheless, the notion of prophetism was sufficiently important in early Judaism that Jesus’ recognition as a prophet is very significant. There are 12 solid reasons for regarding Jesus as a prophet in the OT tradition: (1) The sovereign authority of Jesus’ teaching (Mk 1:27), a feature underlined by his use of the introductory formula “(Amen) I say to you,” which is reminiscent of the formula “thus says the Lord” used by the OT prophets. (2) The poetic character of many of Jesus’ sayings is unlike contemporary rabbinic teaching but is similar to the poetic rhetoric of the OT prophets. (3) Jesus experienced visions (Lk 10:18) like the ancient prophets. (4) Jesus, like the prophets, made many predictions (Mt 23:38; Mk 13:2; 14:58; Lk 13:35; etc.). (5) Like the OT prophets, Jesus performed symbolic acts (such as the cleansing of the temple, the entry into Jerusalem, and the Last Supper). (6) Jesus, like the prophets, when necessary, rejected the formal observance of religious ritual and emphasized the moral and spiritual dimensions of obedience to God. (7) Jesus announced the imminent arrival of the kingdom of God—an eschatological proclamation similar to those made by the prophets. (8) Like the OT prophets, Jesus functioned as a preacher of repentance. (9) Jesus, like many of the prophets, was conscious of a special calling of God (Mt 15:24; Mk 8:31; 9:37; 14:36; Lk 4:18-26). (10) Jesus, like the prophets, received divine revelation through intimate communion with God (Mt 11:27; Lk 10:22). (11) Like the prophets, Jesus represented God; to obey him was to obey God, to reject him was to reject God (Mk 9:37; cf. Ez 33:30-33). (12) Like the prophets, Jesus was conscious of a mission to all Israel (Mt 15:24; 19:28; Lk 22:30).<\/p>\n<p>Among the many prophetic predictions of Jesus are the following:<\/p>\n<p>1. Predictions of the imminent arrival of the kingdom of God (Mt 10:7-8, 23; 23:39; Mk 1:15; 9:1; 13:28-29)<\/p>\n<li>2. Predictions of the destruction of Jerusalem and the temple (Mt 23:37-39; 24:2; 26:61; 27:40; Mk 13:2; 14:58; 15:29; Lk 13:34-35; 21:6; Jn 2:19-21)<\/li>\n<li>3. Predictions of the coming of the Son of Man (Mt 10:23, 32-33; 12:40; 13:40-41; 16:27; 24:27, 37-39; Mk 8:38; 13:26-27; 14:62; Lk 9:26; 11:30; 12:8-9; 17:24, 26)<\/li>\n<li>4. Predictions of the end of the age. The longest prophetic section in the Gospels is the eschatological discourse of Jesus in Mark 13:1-32 (cf. Mt 24:1-36; Lk 21:5-33), in which a number of predictions concerning the destruction of Jerusalem and the end of the age are woven into a lengthy discourse to the disciples.<\/li>\n<h5>Prophecy as a Gift for the Believers<\/h5>\n<p>The beginning of prophetic activity in early Christianity, according to Acts, coincided with the outpouring of the Holy Spirit upon the earliest Christians on the Day of Pentecost (Acts 2:1-21). Peter’s sermon on the Day of Pentecost indicates that the outpouring of the Spirit fulfilled Joel’s prophecy (Acts 2:4, 17-21; cf. Jl 2:28-32). Further, since the Spirit had been poured out upon all early Christians (that Spirit being a Spirit of prophecy), all are actual or potential prophets.<\/p>\n<p>According to 1 Corinthians 12:28 (see also Rom 12:6; Eph 4:11), God has appointed in the church first apostles, second prophets, and third teachers. The names of several early Christian prophets have been preserved. These include Agabus (Acts 11:27-28; 21:10-11); Judas and Silas (15:32); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Paul (13:1); and the four virgin daughters of Philip the evangelist (21:8-9). John, the author of Revelation, was certainly a prophet (Rv 1:3; 22:9, 18), though he never directly assumed that title.<\/p>\n<p class=\"h2\" id=\"TheRoleoftheChristianProphet\">The Role of the Christian Prophet<\/p>\n<p>Christian prophets were leaders in early Christian communities (1 Cor 12:28; Eph 4:11), who exercised their gift in church gatherings (Acts 13:1-3; 11:27-28; 1 Cor 12–14; Rv 1:10). Since the Spirit of God was particularly active in Christian worship, prophecy was a major means whereby God communicated with his people. Prophets, like apostles and teachers, did not hold offices in local communities like bishops, elders, and deacons. Rather, they were chosen, not by individual congregations, but by divine commission and so were honored and accepted in all local communities.<\/p>\n<p>Early Christian prophets were both itinerant and settled, though itinerant prophets seem to have been more prevalent in Syria-Palestine and Asia Minor than in the European churches.<\/p>\n<h5>The Function of Prophecy<\/h5>\n<p>According to Paul, the central purpose of prophecy (as of all other spiritual gifts) is that of building up or edifying the church. According to 1 Corinthians 14:3, “one who prophesies is helping others grow in the Lord, encouraging and comforting them” (<span>nlt<\/span>). Again, in 1 Corinthians 14:4, Paul states that the “one who speaks a word of prophecy strengthens the entire church.” Paul discussed the subject of spiritual gifts, particularly tongues speaking and prophecy, because the Corinthians had placed an excessive emphasis on speaking in tongues. Paul did not object to speaking in tongues (1 Cor 14:18, 39), but he did point out that, since it was generally incomprehensible, the church could not be edified by it. Prophecy, which consisted of comprehensible speech inspired by the Spirit, contributed to the mutual edification, encouragement, and consolation of all present (1 Cor 14:20-25, 39).<\/p>\n<h5>The Content of Christian Prophecy<\/h5>\n<p>We know only a little about the content of prophecies uttered in the first-century church. Prophetic utterance occasionally provided divine guidance in making important decisions in early Christianity. Through a prophetic utterance, Paul and Barnabas were selected for a particular mission (Acts 13:1-3; cf. 1 Tm 1:18; 4:14). Probably through prophetic utterance, Paul and Timothy were forbidden to preach the gospel in Asia (Acts 16:6), and they were similarly forbidden by the Spirit of Jesus to go into Bithynia (v 7). Perhaps the most frequent use of prophecy is the prediction of the future. Agabus predicted a universal famine (11:28) and the imminent arrest of Paul (21:11). Other prophets had also predicted his impending imprisonment (20:23). The prophecies contained in the Revelation of John are all oriented toward the future events that will gradually unfold in the last days. Yet the purpose of John’s elaborate prophecy is not to satisfy the curiosity of his audience but rather to comfort and encourage them in the midst of persecution.<\/p>\n<h5>The Form of Christian Prophecy<\/h5>\n<p>Unlike the prophets of the OT, Christian prophets did not always present their message in the form of a direct speech from God or Jesus. There are few, if any, formal indicators of the presence of prophetic speech in early Christian literature. The book of Revelation is one notable exception.<\/p>\n<p><em>See also<\/em> Dreams; Oracle; Promise; Prophet, Prophetess; Prophets, False; Visions.<\/p>","summary_ro":"PROPHECY Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration. Preview • Prophecy in the Old Testament • Types of Old Testament Prophets • The Message of the Prophets • Prophecy in the ...","summary_en":"PROPHECY Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration. Preview • Prophecy in the Old Testament • Types of Old Testament Prophets • The Message of the Prophets • Prophecy in the ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31673,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prophetess Prophet","title_en":"Prophetess Prophet","content_ro":"<h3>PROPHET, PROPHETESS<\/h3>\n<p>A man or woman chosen by God to speak for him and to foretell events in the divine plan.<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• The Titles and History of the Prophets<\/p>\n<p>• Inspiration<\/p>\n<p>• True and False Prophets<\/p>\n<p>• The Function of the Prophet<\/p>\n<p>• Methods of Communication<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>When Jesus raised the widow’s son from the dead, the onlookers responded by saying, “A great prophet has arisen among us!” (Lk 7:16; cf. Mk 6:15; 8:28). In Jewish religious thought, the most vivid and formative religious happenings found their focus in the call and ministry of a prophet, through whom God communicated his word to his people. In their appraisal of Jesus, the people were in fact more correct than they knew, for in him God had in reality visited them and he, though so much more than a prophet, was in fact the crown and climax of the prophetic order predicted by Moses (Dt 18:15-19).<\/p>\n<p class=\"h2\" id=\"TheTitlesandHistoryoftheProphets\">The Titles and History of the Prophets<\/p>\n<p>The main words used to describe such individuals in the OT are “prophet” (see Jgs 6:8), “man of God” (see 2 Kgs 4:9) and “seer” (see 1 Sm 9:9; 2 Sm 24:11).<\/p>\n<p>The word translated “prophet” seems to have the idea “called” as its first emphasis: God takes the initiative, selects, summons, and sends the prophet (e.g., Jer 1:4-5; 7:25; Am 7:14). “Man of God” speaks of the relationship into which the prophet is brought by his call: he is now “God’s man” and is recognized as belonging to him (2 Kgs 4:9). “Seer” indicates the new and remarkable powers of perception granted to the prophet. In Hebrew, as in English, the ordinary verb “to see” is used also of understanding (“I see what you mean”) and of the power of perception into the nature and meaning of things (“He sees things very clearly”). In the case of the prophets, their powers of “perception” were raised far above normal because the Lord inspired them to become vehicles of his message.<\/p>\n<p>The line of great prophets upon whose shoulders the story of the OT moves forward began with Moses, who is recognized as the prophet par excellence (Dt 34:10). This was a correct perception, for all the distinctive marks of a prophet belonged to Moses: the call (Ex 3:1–4:17; cf. Is 6; Jer 1:4-19; Ez 1–3; Hos 1:2; Am 7:14-15), the awareness of the importance of historical events as the acts of God in which he confirmed his word (Ex 3:12; 4:21-23), ethical and social concern (2:11-13), and championship of the helpless (v 17).<\/p>\n<p>But the comment in Deuteronomy 34:10 not only looks back to the greatness of Moses but also looks forward to the coming of a prophet like Moses. This accords with his own prediction (Dt 18:15-19), which undoubtedly anticipates a single, great individual prophet. Moses makes a striking comparison with himself—the coming prophet will fill just such a role as Moses filled at Mt Sinai (Dt 18:16). On that occasion, Moses acted as the prophetic mediator of the voice of God in a unique sense, for at Sinai God fashioned the old covenant into its completed form. In expecting a prophet cast in this mold, Moses was therefore looking forward to another covenant-mediator, Jesus Christ himself.<\/p>\n<p>The expectation for this great prophet was kept alive as God kept sending prophets to his people. In each case, such a prophet was known to be true by his likeness to Moses; in each case he would be viewed with excitement by genuine believers to see whether he was the great one come at last. In this light we can understand the excitement of the people who saw Jesus raise the dead (Lk 7:16).<\/p>\n<p>The OT mentions the existence of prophetic groups, sometimes called “schools.” Elisha clearly had such a group under his instruction (2 Kgs 6:1), and “sons of the prophets” (e.g., 2 Kgs 2:3, 5; Am 7:14) probably refers to “prophet in training” under the care of a master prophet. “Guilds” would be a better description of the groups in 1 Samuel 10:5-11. Such groups enjoyed an enthusiastic, ecstatic worship of the Lord, touched with a marked activity of the Spirit of God. But at the heart of their devotion was “prophecy”—that is, a declaration of the truth about God himself. After this early period, the prophetic groups seem to have diminished in significance (judging by the disappearance of plain references similar to those in 1 Samuel), and the gradual change of things from ecstasy to a more direct ministry of the word could well lie behind the comment in 1 Samuel 9:9.<\/p>\n<p class=\"h2\" id=\"Inspiration\">Inspiration<\/p>\n<p>The Spirit of the Lord whose inspiration lay behind the activities of the ecstatic groups (1 Sm 10:6, 10; 19:20, 23) was active in all the prophets, and the claim to divine inspiration is plainly registered from time to time (e.g., 1 Kgs 22:24; Neh 9:30; Hos 9:7; Jl 2:28-29; Mi 3:8; cf. 1 Chr 12:18; 2 Chr 15:1; 20:14; 24:20). The Spirit inspired men and women to speak the very words of God (cf. 2 Pt 1:21).<\/p>\n<p>Jeremiah claims that the hand of God was laid on his mouth, putting the words of God into his lips (Jer 1:9); Ezekiel records how he was made to eat a scroll, by which means he received the words the Lord had written and was thus enabled to speak what the Lord called “my words” (Ez 2:7–4:4). The miracle is stated in a nutshell at the beginning of Amos (1:1, 3): “The words of Amos . . . Thus saith the <span>Lord<\/span>.” Though the words were truly Amos’s words, the words were also the Lord’s.<\/p>\n<p class=\"h2\" id=\"TrueandFalseProphets\">True and False Prophets<\/p>\n<p>False prophets were to be separated from true prophets by means of three tests. The first test was doctrinal. In Deuteronomy 13 the motive of the false prophet was to draw the people away from the God who had revealed himself in the exodus (Dt 13:2, 5-7, 10). Notwithstanding that the word of the false prophet might be supported by apparent signs and wonders (vv 1-2), it was to be refused—not simply because it introduced novelty (vv 2, 6) but because that novelty contradicted the revelation of the Lord at the exodus (vv 5, 10). The first test was thus doctrinal and required that the people of God have knowledge of the truth whereby they could, by comparison, recognize error.<\/p>\n<p>The second test was practical and required patience. It is stated in Deuteronomy 18:21-22: the word of the Lord always comes to pass. This requires patience because, as Deuteronomy 13:1-2 indicates, a false word may be supported by an apparent spiritual proof. The call of Deuteronomy 18:21-22 is a call for patience. Should there be any real doubt about whether a prophetic word is true or false, wait for the confirmatory turn of events.<\/p>\n<p>The third test is moral and calls for watchful discernment. Jeremiah, of all the prophets, was most afflicted in his spirit by the presence of false prophets and gave the longest and most sustained consideration to the problem (Jer 23:9-40). His answer is striking and challenging: the false prophet will be found out as a man of unholy life (vv 11-14) whose message has no note of moral rebuke but rather encourages men in their sin (vv 16-22).<\/p>\n<p class=\"h2\" id=\"TheFunctionoftheProphet\">The Function of the Prophet<\/p>\n<p>It is sometimes said that prophets are not “foretellers” but “forthtellers.” As far as the OT is concerned, however, the prophets are forthtellers (declaring the truth about God) by being foretellers (predicting what God will do). Prediction is neither an occasional nor a marginal activity in the OT; it is the way the prophet went about his work. Deuteronomy 18:9-15 explains the function of the prophet in Israel: the surrounding nations are revealed as probing into the future by means of a variety of fortune-telling techniques (vv 10-11); these things are forbidden to Israel on the ground of being abominable to the Lord (v 12). Israel’s distinctiveness is maintained in that the nations probe the future by diviners, whereas the Lord gives Israel a prophet (vv 13-15). Elisha (2 Kgs 4:27) is surprised when foreknowledge is denied him; Amos teaches that foreknowledge is the privilege of the prophets in their fellowship with God (Am 3:7). But prediction in Israel was totally unlike prognostication among the nations, for in no way was it motivated by a mere curiosity about the future.<\/p>\n<p>First, biblical prediction arose out of the needs of the present. In Isaiah 39 it is the faithless commitment of Hezekiah to rely for security on a military understanding with Babylon that prompts Isaiah to announce the future Babylonian captivity. Isaiah does not snatch the name Babylon out of thin air; it is given to him within the situation in which he was called to minister.<\/p>\n<p>Second, prediction aimed at giving knowledge of the future was to result in moral reformation in the present. The moral exhortations of the prophets find their explanation in what the Lord is about to do (e.g., Is 31:6-7; Am 5:6).<\/p>\n<p>Third, the predicted course of events was aimed at stabilizing the faith of the true believer in dark times. For example, various passages in Isaiah (Is 9:1-7; 11:1-16; 40:1-3) have the effect of lifting the eyes out of the immediately preceding grim tragedy to the coming glory.<\/p>\n<p class=\"h2\" id=\"MethodsofCommunication\">Methods of Communication<\/p>\n<p>In foretelling, the prophets were forthtelling—they were proclaiming the wonderful works of God (cf. the definition of prophecy in Acts 2:11, 17). For the most part, this proclamation was by direct word of mouth. The prophets were men of the word. Their words were like messengers sent by God (Is 55:11), endowed with all the divine efficacy of the creative word of Genesis 1:3 (cf. Ps 33:6). Sometimes the efficacy of the word was enhanced by being accompanied by a sign or symbolic action (e.g., Jer 13:1-11; 19; Ez 4:1-17; 24:15-24), or identified intimately with a person (Is 7:3; cf. 8:1-4). Such things were like visual aids, whereby the word would be made clearer to those present. But it would seem that the intention of the symbolic action (sometimes called an “acted oracle”) was not so much to make understanding easier but to give more power and effect to the word as it was sent like a messenger into that situation. This is the conclusion to be drawn from 2 Kings 13:14-19, where the extent to which the king “embodied” the word in action determined the extent to which the word would prove effective in bringing events to pass.<\/p>\n<p>The final embodiment of the words of the prophets is in the books that have been preserved. Jeremiah 36 may be taken as an object lesson in the fact that the prophets took the time and trouble to record their spoken messages in writing: there was stress on careful word-by-word dictation (Jer 36:6, 17-18). But the actual literary form of the messages themselves tells the same tale. What we find in the books of the prophets cannot be the preached form of their words but rather the studied wording in which they preserved (and filed away) their sermons. It stands to reason that men who were conscious of communicating the very words of God would see to it that those words were not lost. We may take it for granted that every prophet preserved a written record of his ministry. Whether each of the named prophets was himself directly responsible for the final form of his book, we are not told and have no way of knowing. The careful way in which the books of Isaiah or Amos, for example, are arranged is best suited by assuming that the author was also his own editor.<\/p>\n<p><em>See also<\/em> Prophecy; Prophets, False.<\/p>","content_en":"<h3>PROPHET, PROPHETESS<\/h3>\n<p>A man or woman chosen by God to speak for him and to foretell events in the divine plan.<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• The Titles and History of the Prophets<\/p>\n<p>• Inspiration<\/p>\n<p>• True and False Prophets<\/p>\n<p>• The Function of the Prophet<\/p>\n<p>• Methods of Communication<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>When Jesus raised the widow’s son from the dead, the onlookers responded by saying, “A great prophet has arisen among us!” (Lk 7:16; cf. Mk 6:15; 8:28). In Jewish religious thought, the most vivid and formative religious happenings found their focus in the call and ministry of a prophet, through whom God communicated his word to his people. In their appraisal of Jesus, the people were in fact more correct than they knew, for in him God had in reality visited them and he, though so much more than a prophet, was in fact the crown and climax of the prophetic order predicted by Moses (Dt 18:15-19).<\/p>\n<p class=\"h2\" id=\"TheTitlesandHistoryoftheProphets\">The Titles and History of the Prophets<\/p>\n<p>The main words used to describe such individuals in the OT are “prophet” (see Jgs 6:8), “man of God” (see 2 Kgs 4:9) and “seer” (see 1 Sm 9:9; 2 Sm 24:11).<\/p>\n<p>The word translated “prophet” seems to have the idea “called” as its first emphasis: God takes the initiative, selects, summons, and sends the prophet (e.g., Jer 1:4-5; 7:25; Am 7:14). “Man of God” speaks of the relationship into which the prophet is brought by his call: he is now “God’s man” and is recognized as belonging to him (2 Kgs 4:9). “Seer” indicates the new and remarkable powers of perception granted to the prophet. In Hebrew, as in English, the ordinary verb “to see” is used also of understanding (“I see what you mean”) and of the power of perception into the nature and meaning of things (“He sees things very clearly”). In the case of the prophets, their powers of “perception” were raised far above normal because the Lord inspired them to become vehicles of his message.<\/p>\n<p>The line of great prophets upon whose shoulders the story of the OT moves forward began with Moses, who is recognized as the prophet par excellence (Dt 34:10). This was a correct perception, for all the distinctive marks of a prophet belonged to Moses: the call (Ex 3:1–4:17; cf. Is 6; Jer 1:4-19; Ez 1–3; Hos 1:2; Am 7:14-15), the awareness of the importance of historical events as the acts of God in which he confirmed his word (Ex 3:12; 4:21-23), ethical and social concern (2:11-13), and championship of the helpless (v 17).<\/p>\n<p>But the comment in Deuteronomy 34:10 not only looks back to the greatness of Moses but also looks forward to the coming of a prophet like Moses. This accords with his own prediction (Dt 18:15-19), which undoubtedly anticipates a single, great individual prophet. Moses makes a striking comparison with himself—the coming prophet will fill just such a role as Moses filled at Mt Sinai (Dt 18:16). On that occasion, Moses acted as the prophetic mediator of the voice of God in a unique sense, for at Sinai God fashioned the old covenant into its completed form. In expecting a prophet cast in this mold, Moses was therefore looking forward to another covenant-mediator, Jesus Christ himself.<\/p>\n<p>The expectation for this great prophet was kept alive as God kept sending prophets to his people. In each case, such a prophet was known to be true by his likeness to Moses; in each case he would be viewed with excitement by genuine believers to see whether he was the great one come at last. In this light we can understand the excitement of the people who saw Jesus raise the dead (Lk 7:16).<\/p>\n<p>The OT mentions the existence of prophetic groups, sometimes called “schools.” Elisha clearly had such a group under his instruction (2 Kgs 6:1), and “sons of the prophets” (e.g., 2 Kgs 2:3, 5; Am 7:14) probably refers to “prophet in training” under the care of a master prophet. “Guilds” would be a better description of the groups in 1 Samuel 10:5-11. Such groups enjoyed an enthusiastic, ecstatic worship of the Lord, touched with a marked activity of the Spirit of God. But at the heart of their devotion was “prophecy”—that is, a declaration of the truth about God himself. After this early period, the prophetic groups seem to have diminished in significance (judging by the disappearance of plain references similar to those in 1 Samuel), and the gradual change of things from ecstasy to a more direct ministry of the word could well lie behind the comment in 1 Samuel 9:9.<\/p>\n<p class=\"h2\" id=\"Inspiration\">Inspiration<\/p>\n<p>The Spirit of the Lord whose inspiration lay behind the activities of the ecstatic groups (1 Sm 10:6, 10; 19:20, 23) was active in all the prophets, and the claim to divine inspiration is plainly registered from time to time (e.g., 1 Kgs 22:24; Neh 9:30; Hos 9:7; Jl 2:28-29; Mi 3:8; cf. 1 Chr 12:18; 2 Chr 15:1; 20:14; 24:20). The Spirit inspired men and women to speak the very words of God (cf. 2 Pt 1:21).<\/p>\n<p>Jeremiah claims that the hand of God was laid on his mouth, putting the words of God into his lips (Jer 1:9); Ezekiel records how he was made to eat a scroll, by which means he received the words the Lord had written and was thus enabled to speak what the Lord called “my words” (Ez 2:7–4:4). The miracle is stated in a nutshell at the beginning of Amos (1:1, 3): “The words of Amos . . . Thus saith the <span>Lord<\/span>.” Though the words were truly Amos’s words, the words were also the Lord’s.<\/p>\n<p class=\"h2\" id=\"TrueandFalseProphets\">True and False Prophets<\/p>\n<p>False prophets were to be separated from true prophets by means of three tests. The first test was doctrinal. In Deuteronomy 13 the motive of the false prophet was to draw the people away from the God who had revealed himself in the exodus (Dt 13:2, 5-7, 10). Notwithstanding that the word of the false prophet might be supported by apparent signs and wonders (vv 1-2), it was to be refused—not simply because it introduced novelty (vv 2, 6) but because that novelty contradicted the revelation of the Lord at the exodus (vv 5, 10). The first test was thus doctrinal and required that the people of God have knowledge of the truth whereby they could, by comparison, recognize error.<\/p>\n<p>The second test was practical and required patience. It is stated in Deuteronomy 18:21-22: the word of the Lord always comes to pass. This requires patience because, as Deuteronomy 13:1-2 indicates, a false word may be supported by an apparent spiritual proof. The call of Deuteronomy 18:21-22 is a call for patience. Should there be any real doubt about whether a prophetic word is true or false, wait for the confirmatory turn of events.<\/p>\n<p>The third test is moral and calls for watchful discernment. Jeremiah, of all the prophets, was most afflicted in his spirit by the presence of false prophets and gave the longest and most sustained consideration to the problem (Jer 23:9-40). His answer is striking and challenging: the false prophet will be found out as a man of unholy life (vv 11-14) whose message has no note of moral rebuke but rather encourages men in their sin (vv 16-22).<\/p>\n<p class=\"h2\" id=\"TheFunctionoftheProphet\">The Function of the Prophet<\/p>\n<p>It is sometimes said that prophets are not “foretellers” but “forthtellers.” As far as the OT is concerned, however, the prophets are forthtellers (declaring the truth about God) by being foretellers (predicting what God will do). Prediction is neither an occasional nor a marginal activity in the OT; it is the way the prophet went about his work. Deuteronomy 18:9-15 explains the function of the prophet in Israel: the surrounding nations are revealed as probing into the future by means of a variety of fortune-telling techniques (vv 10-11); these things are forbidden to Israel on the ground of being abominable to the Lord (v 12). Israel’s distinctiveness is maintained in that the nations probe the future by diviners, whereas the Lord gives Israel a prophet (vv 13-15). Elisha (2 Kgs 4:27) is surprised when foreknowledge is denied him; Amos teaches that foreknowledge is the privilege of the prophets in their fellowship with God (Am 3:7). But prediction in Israel was totally unlike prognostication among the nations, for in no way was it motivated by a mere curiosity about the future.<\/p>\n<p>First, biblical prediction arose out of the needs of the present. In Isaiah 39 it is the faithless commitment of Hezekiah to rely for security on a military understanding with Babylon that prompts Isaiah to announce the future Babylonian captivity. Isaiah does not snatch the name Babylon out of thin air; it is given to him within the situation in which he was called to minister.<\/p>\n<p>Second, prediction aimed at giving knowledge of the future was to result in moral reformation in the present. The moral exhortations of the prophets find their explanation in what the Lord is about to do (e.g., Is 31:6-7; Am 5:6).<\/p>\n<p>Third, the predicted course of events was aimed at stabilizing the faith of the true believer in dark times. For example, various passages in Isaiah (Is 9:1-7; 11:1-16; 40:1-3) have the effect of lifting the eyes out of the immediately preceding grim tragedy to the coming glory.<\/p>\n<p class=\"h2\" id=\"MethodsofCommunication\">Methods of Communication<\/p>\n<p>In foretelling, the prophets were forthtelling—they were proclaiming the wonderful works of God (cf. the definition of prophecy in Acts 2:11, 17). For the most part, this proclamation was by direct word of mouth. The prophets were men of the word. Their words were like messengers sent by God (Is 55:11), endowed with all the divine efficacy of the creative word of Genesis 1:3 (cf. Ps 33:6). Sometimes the efficacy of the word was enhanced by being accompanied by a sign or symbolic action (e.g., Jer 13:1-11; 19; Ez 4:1-17; 24:15-24), or identified intimately with a person (Is 7:3; cf. 8:1-4). Such things were like visual aids, whereby the word would be made clearer to those present. But it would seem that the intention of the symbolic action (sometimes called an “acted oracle”) was not so much to make understanding easier but to give more power and effect to the word as it was sent like a messenger into that situation. This is the conclusion to be drawn from 2 Kings 13:14-19, where the extent to which the king “embodied” the word in action determined the extent to which the word would prove effective in bringing events to pass.<\/p>\n<p>The final embodiment of the words of the prophets is in the books that have been preserved. Jeremiah 36 may be taken as an object lesson in the fact that the prophets took the time and trouble to record their spoken messages in writing: there was stress on careful word-by-word dictation (Jer 36:6, 17-18). But the actual literary form of the messages themselves tells the same tale. What we find in the books of the prophets cannot be the preached form of their words but rather the studied wording in which they preserved (and filed away) their sermons. It stands to reason that men who were conscious of communicating the very words of God would see to it that those words were not lost. We may take it for granted that every prophet preserved a written record of his ministry. Whether each of the named prophets was himself directly responsible for the final form of his book, we are not told and have no way of knowing. The careful way in which the books of Isaiah or Amos, for example, are arranged is best suited by assuming that the author was also his own editor.<\/p>\n<p><em>See also<\/em> Prophecy; Prophets, False.<\/p>","summary_ro":"PROPHET, PROPHETESS A man or woman chosen by God to speak for him and to foretell events in the divine plan. Preview • Introduction • The Titles and History of the Prophets • Inspiration • True and False Prophets • The Function of the Prophet • Methods of Communication Introduction When Jesus raised the widow’s son from the dead, the onlookers responded by saying, “A great prophet has arisen among us!” (Lk 7:16; cf. Mk 6:15; 8:28). In Jewish religious thought, the most vivid and formative rel...","summary_en":"PROPHET, PROPHETESS A man or woman chosen by God to speak for him and to foretell events in the divine plan. Preview • Introduction • The Titles and History of the Prophets • Inspiration • True and False Prophets • The Function of the Prophet • Methods of Communication Introduction When Jesus raised the widow’s son from the dead, the onlookers responded by saying, “A great prophet has arisen among us!” (Lk 7:16; cf. Mk 6:15; 8:28). In Jewish religious thought, the most vivid and formative rel...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37263,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Throne","title_en":"Throne","content_ro":"<h3>THRONE<\/h3>\n<p>Elevated, ceremonial chair, symbolizing the importance and the authority of the person seated on it. With the widespread use of the word “throne,” the term came to symbolize kingship and became equivalent in meaning to the kingdom itself. When Pharaoh elevated Joseph to the status and office of viceroy, he emphasized “only as regards the throne will I be greater than you” (Gn 41:40). The establishment of David as king of Israel was equivalent to the establishment of the throne of David (2 Sm 3:10). To occupy the throne indicated succession to the kingship (1 Kgs 1:46).<\/p>\n<p>Only one throne is described in detail in the OT, the throne of Solomon (1 Kgs 10:18-20; 2 Chr 9:17-19). The description, combined with the representation of thrones on ancient monuments, gives an idea of the appearance of the throne of Israel. An elevated seat with six steps leading up to it, the throne was partly made of ivory and overlaid with gold. The throne had a backrest and arms; alongside it were statues of lions and six similar statues on either side of the steps. Although not mentioned in the OT’s description, a footstool was an indispensable part of the throne (Is 66:1).<\/p>\n<p>The Hebrew term <span class=\"hebrew\" lang=\"he\">kisseh<\/span> is used of a seat of honor for any distinguished person; for example, a priest (1 Sm 4:13, 18), a ruler (Ps 94:20), a military officer (Jer 1:15), and a favored guest (2 Kgs 4:10), although it is principally used for a king’s chair from which he discharged his royal duties. The OT refers to thrones of foreign kings (Ex 11:5; Jer 43:10; Jon 3:6), but particular emphasis is on the throne of Israel, especially on the throne of David.<\/p>\n<p>The God of Israel is described metaphorically as sitting upon a throne (Is 66:1). The vision of God seated on a throne as seen in prophetic visions is described by Micaiah (1 Kgs 22:19), Isaiah (6:1-3), Ezekiel (1:4-28; 10:1), and Daniel (7:9-10). Later, Ezekiel’s vision of the throne of God was of major significance in Jewish “throne mysticism.” In Revelation 4 the throne of God is flanked by the 24 thrones of the elders, surrounded by an emerald rainbow and seven torches, with a crystal sea in front, and four living creatures on each side.<\/p>\n<p>Usually, God’s throne is spoken of as being in heaven (Ps 11:4; Mt 5:34), but Jerusalem (Jer 3:17), the temple (Ez 43:6-7), or the nation of Israel (Jer 14:21) may be called the throne of God. The concept of Christ’s throne is rare in the OT (Is 9:7; Jer 17:25) but common in the NT (Lk 1:32; Acts 2:30). This throne symbolizes Christ’s kingship and authority.<\/p>","content_en":"<h3>THRONE<\/h3>\n<p>Elevated, ceremonial chair, symbolizing the importance and the authority of the person seated on it. With the widespread use of the word “throne,” the term came to symbolize kingship and became equivalent in meaning to the kingdom itself. When Pharaoh elevated Joseph to the status and office of viceroy, he emphasized “only as regards the throne will I be greater than you” (Gn 41:40). The establishment of David as king of Israel was equivalent to the establishment of the throne of David (2 Sm 3:10). To occupy the throne indicated succession to the kingship (1 Kgs 1:46).<\/p>\n<p>Only one throne is described in detail in the OT, the throne of Solomon (1 Kgs 10:18-20; 2 Chr 9:17-19). The description, combined with the representation of thrones on ancient monuments, gives an idea of the appearance of the throne of Israel. An elevated seat with six steps leading up to it, the throne was partly made of ivory and overlaid with gold. The throne had a backrest and arms; alongside it were statues of lions and six similar statues on either side of the steps. Although not mentioned in the OT’s description, a footstool was an indispensable part of the throne (Is 66:1).<\/p>\n<p>The Hebrew term <span class=\"hebrew\" lang=\"he\">kisseh<\/span> is used of a seat of honor for any distinguished person; for example, a priest (1 Sm 4:13, 18), a ruler (Ps 94:20), a military officer (Jer 1:15), and a favored guest (2 Kgs 4:10), although it is principally used for a king’s chair from which he discharged his royal duties. The OT refers to thrones of foreign kings (Ex 11:5; Jer 43:10; Jon 3:6), but particular emphasis is on the throne of Israel, especially on the throne of David.<\/p>\n<p>The God of Israel is described metaphorically as sitting upon a throne (Is 66:1). The vision of God seated on a throne as seen in prophetic visions is described by Micaiah (1 Kgs 22:19), Isaiah (6:1-3), Ezekiel (1:4-28; 10:1), and Daniel (7:9-10). Later, Ezekiel’s vision of the throne of God was of major significance in Jewish “throne mysticism.” In Revelation 4 the throne of God is flanked by the 24 thrones of the elders, surrounded by an emerald rainbow and seven torches, with a crystal sea in front, and four living creatures on each side.<\/p>\n<p>Usually, God’s throne is spoken of as being in heaven (Ps 11:4; Mt 5:34), but Jerusalem (Jer 3:17), the temple (Ez 43:6-7), or the nation of Israel (Jer 14:21) may be called the throne of God. The concept of Christ’s throne is rare in the OT (Is 9:7; Jer 17:25) but common in the NT (Lk 1:32; Acts 2:30). This throne symbolizes Christ’s kingship and authority.<\/p>","summary_ro":"THRONE Elevated, ceremonial chair, symbolizing the importance and the authority of the person seated on it. With the widespread use of the word “throne,” the term came to symbolize kingship and became equivalent in meaning to the kingdom itself. When Pharaoh elevated Joseph to the status and office of viceroy, he emphasized “only as regards the throne will I be greater than you” (Gn 41:40). The establishment of David as king of Israel was equivalent to the establishment of the throne of David...","summary_en":"THRONE Elevated, ceremonial chair, symbolizing the importance and the authority of the person seated on it. With the widespread use of the word “throne,” the term came to symbolize kingship and became equivalent in meaning to the kingdom itself. When Pharaoh elevated Joseph to the status and office of viceroy, he emphasized “only as regards the throne will I be greater than you” (Gn 41:40). The establishment of David as king of Israel was equivalent to the establishment of the throne of David...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38056,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Visions Vision","title_en":"Visions Vision","content_ro":"<h3>VISION, VISIONS<\/h3>\n<p>Visual experiences of any kind, but in the Bible the word usually refers to supernatural revelations of a prophet. In early OT prophecy there are cases of extraordinary sight, which was regarded as evidence of the visionary endowment of a prophet. Samuel was a “seer” or visionary; he was able to “see” where Saul’s lost donkeys were and to tell him their whereabouts (1 Sm 9:19-20). Elisha was able to follow Gehazi’s wrongful actions “in spirit” and confront him on his return (2 Kgs 5:26). This psychic gift was given only to the prophets.<\/p>\n<p>Apart from these kinds of visions of present happenings occurring elsewhere on earth, there are revelatory visions—visions concerning the future that are given by God to various prophets. Sometimes God communicated these visions through dreams. Both experiences are legitimate channels of divine revelation. Presumably visions are distinguished from dreams as being daytime experiences.<\/p>\n<p>There are different types of revelatory vision. At one end of the spectrum is the ecstatic vision of Ezekiel. He experienced a psychic trance that could supernaturally transport him to other places (Ez 8:3; 40:2). Daniel’s vision (Dn 8) was probably of the same type, and so perhaps was Jeremiah’s experience (Jer 13:4-7). At the other end of the spectrum is what has been called symbolical perception. In this, a prophet sees an ordinary object that is part of the natural world, but sees it with a heightened significance. The basket of summer fruit that God “caused” Amos “to see” (Am 8:1-2) seems to fall into this category, and so probably do Jeremiah’s visions of the almond branch and the tilting pot (Jer 1:11-13). An intermediate type includes the pictorial heavenly visions that Isaiah received (1 Kgs 22:19-22; Is 6), as well as those of the apostle John, when he wrote the book of Revelation.<\/p>\n<p>Actually, prophecy could come via either an auditory or a visual experience. Typically, in the course of a vision a verbal message was communicated, so that the seeing and hearing took place within the same supernatural experience. This was the case with Isaiah, who both “saw the Lord” and heard his voice. But an auditory experience could itself be called a vision, for the divine word is a revelation from God. It is often difficult to know whether the term “vision” includes a predominant element of hearing or is used in the wider sense of revelation (e.g., Ez 12:21-28). Often “vision” is apparently used simply as a technical term for a verbal communication from God. Thus Samuel’s call is literally called a “vision” (1 Sm 3:15). Several of the prophetic books have the word “vision” in their headings (Is 1:1; Ob 1:1; Na 1:1). Nathan’s prophecy of God’s covenant with David is described as a vision (2 Sm 7:17; 1 Chr 17:15; Ps 89:19). In Daniel 9:24 “to seal both vision and prophet” means to authenticate the prophecy of Jeremiah referred to in verse 2. In the famous proverb traditionally rendered “Where there is no vision, the people perish” (Prv 29:18, <span>kjv<\/span>), the term “vision” refers to prophetic revelation, the divine gift of prophecy that was intended to be a guiding influence in Israel’s life. <em>See<\/em> Apocalypse; Dreams; Prophecy.<\/p>","content_en":"<h3>VISION, VISIONS<\/h3>\n<p>Visual experiences of any kind, but in the Bible the word usually refers to supernatural revelations of a prophet. In early OT prophecy there are cases of extraordinary sight, which was regarded as evidence of the visionary endowment of a prophet. Samuel was a “seer” or visionary; he was able to “see” where Saul’s lost donkeys were and to tell him their whereabouts (1 Sm 9:19-20). Elisha was able to follow Gehazi’s wrongful actions “in spirit” and confront him on his return (2 Kgs 5:26). This psychic gift was given only to the prophets.<\/p>\n<p>Apart from these kinds of visions of present happenings occurring elsewhere on earth, there are revelatory visions—visions concerning the future that are given by God to various prophets. Sometimes God communicated these visions through dreams. Both experiences are legitimate channels of divine revelation. Presumably visions are distinguished from dreams as being daytime experiences.<\/p>\n<p>There are different types of revelatory vision. At one end of the spectrum is the ecstatic vision of Ezekiel. He experienced a psychic trance that could supernaturally transport him to other places (Ez 8:3; 40:2). Daniel’s vision (Dn 8) was probably of the same type, and so perhaps was Jeremiah’s experience (Jer 13:4-7). At the other end of the spectrum is what has been called symbolical perception. In this, a prophet sees an ordinary object that is part of the natural world, but sees it with a heightened significance. The basket of summer fruit that God “caused” Amos “to see” (Am 8:1-2) seems to fall into this category, and so probably do Jeremiah’s visions of the almond branch and the tilting pot (Jer 1:11-13). An intermediate type includes the pictorial heavenly visions that Isaiah received (1 Kgs 22:19-22; Is 6), as well as those of the apostle John, when he wrote the book of Revelation.<\/p>\n<p>Actually, prophecy could come via either an auditory or a visual experience. Typically, in the course of a vision a verbal message was communicated, so that the seeing and hearing took place within the same supernatural experience. This was the case with Isaiah, who both “saw the Lord” and heard his voice. But an auditory experience could itself be called a vision, for the divine word is a revelation from God. It is often difficult to know whether the term “vision” includes a predominant element of hearing or is used in the wider sense of revelation (e.g., Ez 12:21-28). Often “vision” is apparently used simply as a technical term for a verbal communication from God. Thus Samuel’s call is literally called a “vision” (1 Sm 3:15). Several of the prophetic books have the word “vision” in their headings (Is 1:1; Ob 1:1; Na 1:1). Nathan’s prophecy of God’s covenant with David is described as a vision (2 Sm 7:17; 1 Chr 17:15; Ps 89:19). In Daniel 9:24 “to seal both vision and prophet” means to authenticate the prophecy of Jeremiah referred to in verse 2. In the famous proverb traditionally rendered “Where there is no vision, the people perish” (Prv 29:18, <span>kjv<\/span>), the term “vision” refers to prophetic revelation, the divine gift of prophecy that was intended to be a guiding influence in Israel’s life. <em>See<\/em> Apocalypse; Dreams; Prophecy.<\/p>","summary_ro":"VISION, VISIONS Visual experiences of any kind, but in the Bible the word usually refers to supernatural revelations of a prophet. In early OT prophecy there are cases of extraordinary sight, which was regarded as evidence of the visionary endowment of a prophet. Samuel was a “seer” or visionary; he was able to “see” where Saul’s lost donkeys were and to tell him their whereabouts (1 Sm 9:19-20). Elisha was able to follow Gehazi’s wrongful actions “in spirit” and confront him on his return (2...","summary_en":"VISION, VISIONS Visual experiences of any kind, but in the Bible the word usually refers to supernatural revelations of a prophet. In early OT prophecy there are cases of extraordinary sight, which was regarded as evidence of the visionary endowment of a prophet. Samuel was a “seer” or visionary; he was able to “see” where Saul’s lost donkeys were and to tell him their whereabouts (1 Sm 9:19-20). Elisha was able to follow Gehazi’s wrongful actions “in spirit” and confront him on his return (2...","source":"Articles\/V.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51109,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:1","title_en":"Study Note: Isaia 6:1","content_ro":"<p><strong>6:1-13<\/strong> Isaiah’s marvelous vision of God as King on his throne served as a pivotal event in the life of the prophet. The historical circumstances surrounding this event can be interpreted in two ways: (1) Some see ch 6 as Isaiah’s original call to ministry, meaning that chs 1–5 and 7–12 fit into the reign of Ahaz, who came to rule after the death of Uzziah (6:1). If this were so, why was Isaiah’s call not at the beginning of the book? Perhaps his call was put in ch 6 for literary reasons, serving as a conclusion to chs 1–5 and an introduction to chs 7–12. The prophet’s own transformation and commissioning symbolizes the entire nation’s need for conversion if it wants to fulfill its mandate to be God’s light to the world. (2) Others understand chs 1–12 as chronological; Isaiah’s call in ch 6 would then serve as a recommissioning of the prophet to minister in a new way in a different period (the time of Ahaz) when his words would be rejected. Those who hold this interpretation point to 2:7-9; 3:16-24; and 5:8-14, contending that these passages reflect a time of prosperity, military strength, pride, and splendor; these conditions existed during Uzziah’s reign but not during Ahaz’s reign.<\/p>","content_en":"<p><strong>6:1-13<\/strong> Isaiah’s marvelous vision of God as King on his throne served as a pivotal event in the life of the prophet. The historical circumstances surrounding this event can be interpreted in two ways: (1) Some see ch 6 as Isaiah’s original call to ministry, meaning that chs 1–5 and 7–12 fit into the reign of Ahaz, who came to rule after the death of Uzziah (6:1). If this were so, why was Isaiah’s call not at the beginning of the book? Perhaps his call was put in ch 6 for literary reasons, serving as a conclusion to chs 1–5 and an introduction to chs 7–12. The prophet’s own transformation and commissioning symbolizes the entire nation’s need for conversion if it wants to fulfill its mandate to be God’s light to the world. (2) Others understand chs 1–12 as chronological; Isaiah’s call in ch 6 would then serve as a recommissioning of the prophet to minister in a new way in a different period (the time of Ahaz) when his words would be rejected. Those who hold this interpretation point to 2:7-9; 3:16-24; and 5:8-14, contending that these passages reflect a time of prosperity, military strength, pride, and splendor; these conditions existed during Uzziah’s reign but not during Ahaz’s reign.<\/p>","summary_ro":"6:1-13 Isaiah’s marvelous vision of God as King on his throne served as a pivotal event in the life of the prophet. The historical circumstances surrounding this event can be interpreted in two ways: (1) Some see ch 6 as Isaiah’s original call to ministry, meaning that chs 1–5 and 7–12 fit into the reign of Ahaz, who came to rule after the death of Uzziah (6:1). If this were so, why was Isaiah’s call not at the beginning of the book? Perhaps his call was put in ch 6 for literary reasons, serv...","summary_en":"6:1-13 Isaiah’s marvelous vision of God as King on his throne served as a pivotal event in the life of the prophet. The historical circumstances surrounding this event can be interpreted in two ways: (1) Some see ch 6 as Isaiah’s original call to ministry, meaning that chs 1–5 and 7–12 fit into the reign of Ahaz, who came to rule after the death of Uzziah (6:1). If this were so, why was Isaiah’s call not at the beginning of the book? Perhaps his call was put in ch 6 for literary reasons, serv...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51110,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:1","title_en":"Study Note: Isaia 6:1","content_ro":"<p><strong>6:1<\/strong> At the time of <em>King Uzziah<\/em>’s death, the Assyrians had begun to reassert their dominance in the ancient Near East. It marked the beginning of an era dominated by major world powers—Assyria, then Babylonia, Persia, Greece, and Rome. • <em>I saw the Lord:<\/em> “Lord” (Hebrew <span class=\"hebrew\" lang=\"he\">’adonay<\/span>) is used to describe human rulers as well as God. God is the supreme King. • <em>on a lofty throne:<\/em> The apostle John also had a vision of God’s heavenly throne (see Rev 4:2; 7:10; 21:5). • If just the <em>train<\/em> of the Lord’s <em>robe filled the Temple,<\/em> how great and majestic must have been the robe itself and the one wearing it.<\/p>","content_en":"<p><strong>6:1<\/strong> At the time of <em>King Uzziah<\/em>’s death, the Assyrians had begun to reassert their dominance in the ancient Near East. It marked the beginning of an era dominated by major world powers—Assyria, then Babylonia, Persia, Greece, and Rome. • <em>I saw the Lord:<\/em> “Lord” (Hebrew <span class=\"hebrew\" lang=\"he\">’adonay<\/span>) is used to describe human rulers as well as God. God is the supreme King. • <em>on a lofty throne:<\/em> The apostle John also had a vision of God’s heavenly throne (see Rev 4:2; 7:10; 21:5). • If just the <em>train<\/em> of the Lord’s <em>robe filled the Temple,<\/em> how great and majestic must have been the robe itself and the one wearing it.<\/p>","summary_ro":"6:1 At the time of King Uzziah’s death, the Assyrians had begun to reassert their dominance in the ancient Near East. It marked the beginning of an era dominated by major world powers—Assyria, then Babylonia, Persia, Greece, and Rome. • I saw the Lord: “Lord” (Hebrew ’adonay) is used to describe human rulers as well as God. God is the supreme King. • on a lofty throne: The apostle John also had a vision of God’s heavenly throne (see Rev 4:2; 7:10; 21:5). • If just the train of the Lord’s robe...","summary_en":"6:1 At the time of King Uzziah’s death, the Assyrians had begun to reassert their dominance in the ancient Near East. It marked the beginning of an era dominated by major world powers—Assyria, then Babylonia, Persia, Greece, and Rome. • I saw the Lord: “Lord” (Hebrew ’adonay) is used to describe human rulers as well as God. God is the supreme King. • on a lofty throne: The apostle John also had a vision of God’s heavenly throne (see Rev 4:2; 7:10; 21:5). • If just the train of the Lord’s robe...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78735,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:1","title_en":"Study Note: Isaia 6:1","content_ro":"<p><strong>6:1-13<\/strong> Isaiah’s marvelous vision of God as King on his throne served as a pivotal event in the life of the prophet. The historical circumstances surrounding this event can be interpreted in two ways: (1) Some see ch 6 as Isaiah’s original call to ministry, meaning that chs 1–5 and 7–12 fit into the reign of Ahaz, who came to rule after the death of Uzziah (6:1). If this were so, why was Isaiah’s call not at the beginning of the book? Perhaps his call was put in ch 6 for literary reasons, serving as a conclusion to chs 1–5 and an introduction to chs 7–12. The prophet’s own transformation and commissioning symbolizes the entire nation’s need for conversion if it wants to fulfill its mandate to be God’s light to the world. (2) Others understand chs 1–12 as chronological; Isaiah’s call in ch 6 would then serve as a recommissioning of the prophet to minister in a new way in a different period (the time of Ahaz) when his words would be rejected. Those who hold this interpretation point to 2:7-9; 3:16-24; and 5:8-14, contending that these passages reflect a time of prosperity, military strength, pride, and splendor; these conditions existed during Uzziah’s reign but not during Ahaz’s reign.<\/p>","content_en":"<p><strong>6:1-13<\/strong> Isaiah’s marvelous vision of God as King on his throne served as a pivotal event in the life of the prophet. The historical circumstances surrounding this event can be interpreted in two ways: (1) Some see ch 6 as Isaiah’s original call to ministry, meaning that chs 1–5 and 7–12 fit into the reign of Ahaz, who came to rule after the death of Uzziah (6:1). If this were so, why was Isaiah’s call not at the beginning of the book? Perhaps his call was put in ch 6 for literary reasons, serving as a conclusion to chs 1–5 and an introduction to chs 7–12. The prophet’s own transformation and commissioning symbolizes the entire nation’s need for conversion if it wants to fulfill its mandate to be God’s light to the world. (2) Others understand chs 1–12 as chronological; Isaiah’s call in ch 6 would then serve as a recommissioning of the prophet to minister in a new way in a different period (the time of Ahaz) when his words would be rejected. Those who hold this interpretation point to 2:7-9; 3:16-24; and 5:8-14, contending that these passages reflect a time of prosperity, military strength, pride, and splendor; these conditions existed during Uzziah’s reign but not during Ahaz’s reign.<\/p>","summary_ro":"6:1-13 Isaiah’s marvelous vision of God as King on his throne served as a pivotal event in the life of the prophet. The historical circumstances surrounding this event can be interpreted in two ways: (1) Some see ch 6 as Isaiah’s original call to ministry, meaning that chs 1–5 and 7–12 fit into the reign of Ahaz, who came to rule after the death of Uzziah (6:1). If this were so, why was Isaiah’s call not at the beginning of the book? Perhaps his call was put in ch 6 for literary reasons, serv...","summary_en":"6:1-13 Isaiah’s marvelous vision of God as King on his throne served as a pivotal event in the life of the prophet. The historical circumstances surrounding this event can be interpreted in two ways: (1) Some see ch 6 as Isaiah’s original call to ministry, meaning that chs 1–5 and 7–12 fit into the reign of Ahaz, who came to rule after the death of Uzziah (6:1). If this were so, why was Isaiah’s call not at the beginning of the book? Perhaps his call was put in ch 6 for literary reasons, serv...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78736,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:1","title_en":"Study Note: Isaia 6:1","content_ro":"<p><strong>6:1<\/strong> At the time of <em>King Uzziah<\/em>’s death, the Assyrians had begun to reassert their dominance in the ancient Near East. It marked the beginning of an era dominated by major world powers—Assyria, then Babylonia, Persia, Greece, and Rome. • <em>I saw the Lord:<\/em> “Lord” (Hebrew <span class=\"hebrew\" lang=\"he\">’adonay<\/span>) is used to describe human rulers as well as God. God is the supreme King. • <em>on a lofty throne:<\/em> The apostle John also had a vision of God’s heavenly throne (see Rev 4:2; 7:10; 21:5). • If just the <em>train<\/em> of the Lord’s <em>robe filled the Temple,<\/em> how great and majestic must have been the robe itself and the one wearing it.<\/p>","content_en":"<p><strong>6:1<\/strong> At the time of <em>King Uzziah<\/em>’s death, the Assyrians had begun to reassert their dominance in the ancient Near East. It marked the beginning of an era dominated by major world powers—Assyria, then Babylonia, Persia, Greece, and Rome. • <em>I saw the Lord:<\/em> “Lord” (Hebrew <span class=\"hebrew\" lang=\"he\">’adonay<\/span>) is used to describe human rulers as well as God. God is the supreme King. • <em>on a lofty throne:<\/em> The apostle John also had a vision of God’s heavenly throne (see Rev 4:2; 7:10; 21:5). • If just the <em>train<\/em> of the Lord’s <em>robe filled the Temple,<\/em> how great and majestic must have been the robe itself and the one wearing it.<\/p>","summary_ro":"6:1 At the time of King Uzziah’s death, the Assyrians had begun to reassert their dominance in the ancient Near East. It marked the beginning of an era dominated by major world powers—Assyria, then Babylonia, Persia, Greece, and Rome. • I saw the Lord: “Lord” (Hebrew ’adonay) is used to describe human rulers as well as God. God is the supreme King. • on a lofty throne: The apostle John also had a vision of God’s heavenly throne (see Rev 4:2; 7:10; 21:5). • If just the train of the Lord’s robe...","summary_en":"6:1 At the time of King Uzziah’s death, the Assyrians had begun to reassert their dominance in the ancient Near East. It marked the beginning of an era dominated by major world powers—Assyria, then Babylonia, Persia, Greece, and Rome. • I saw the Lord: “Lord” (Hebrew ’adonay) is used to describe human rulers as well as God. God is the supreme King. • on a lofty throne: The apostle John also had a vision of God’s heavenly throne (see Rev 4:2; 7:10; 21:5). • If just the train of the Lord’s robe...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106361,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:1","title_en":"Study Note: Isaia 6:1","content_ro":"<p><strong>6:1-13<\/strong> Isaiah’s marvelous vision of God as King on his throne served as a pivotal event in the life of the prophet. The historical circumstances surrounding this event can be interpreted in two ways: (1) Some see ch 6 as Isaiah’s original call to ministry, meaning that chs 1–5 and 7–12 fit into the reign of Ahaz, who came to rule after the death of Uzziah (6:1). If this were so, why was Isaiah’s call not at the beginning of the book? Perhaps his call was put in ch 6 for literary reasons, serving as a conclusion to chs 1–5 and an introduction to chs 7–12. The prophet’s own transformation and commissioning symbolizes the entire nation’s need for conversion if it wants to fulfill its mandate to be God’s light to the world. (2) Others understand chs 1–12 as chronological; Isaiah’s call in ch 6 would then serve as a recommissioning of the prophet to minister in a new way in a different period (the time of Ahaz) when his words would be rejected. Those who hold this interpretation point to 2:7-9; 3:16-24; and 5:8-14, contending that these passages reflect a time of prosperity, military strength, pride, and splendor; these conditions existed during Uzziah’s reign but not during Ahaz’s reign.<\/p>","content_en":"<p><strong>6:1-13<\/strong> Isaiah’s marvelous vision of God as King on his throne served as a pivotal event in the life of the prophet. The historical circumstances surrounding this event can be interpreted in two ways: (1) Some see ch 6 as Isaiah’s original call to ministry, meaning that chs 1–5 and 7–12 fit into the reign of Ahaz, who came to rule after the death of Uzziah (6:1). If this were so, why was Isaiah’s call not at the beginning of the book? Perhaps his call was put in ch 6 for literary reasons, serving as a conclusion to chs 1–5 and an introduction to chs 7–12. The prophet’s own transformation and commissioning symbolizes the entire nation’s need for conversion if it wants to fulfill its mandate to be God’s light to the world. (2) Others understand chs 1–12 as chronological; Isaiah’s call in ch 6 would then serve as a recommissioning of the prophet to minister in a new way in a different period (the time of Ahaz) when his words would be rejected. Those who hold this interpretation point to 2:7-9; 3:16-24; and 5:8-14, contending that these passages reflect a time of prosperity, military strength, pride, and splendor; these conditions existed during Uzziah’s reign but not during Ahaz’s reign.<\/p>","summary_ro":"6:1-13 Isaiah’s marvelous vision of God as King on his throne served as a pivotal event in the life of the prophet. The historical circumstances surrounding this event can be interpreted in two ways: (1) Some see ch 6 as Isaiah’s original call to ministry, meaning that chs 1–5 and 7–12 fit into the reign of Ahaz, who came to rule after the death of Uzziah (6:1). If this were so, why was Isaiah’s call not at the beginning of the book? Perhaps his call was put in ch 6 for literary reasons, serv...","summary_en":"6:1-13 Isaiah’s marvelous vision of God as King on his throne served as a pivotal event in the life of the prophet. The historical circumstances surrounding this event can be interpreted in two ways: (1) Some see ch 6 as Isaiah’s original call to ministry, meaning that chs 1–5 and 7–12 fit into the reign of Ahaz, who came to rule after the death of Uzziah (6:1). If this were so, why was Isaiah’s call not at the beginning of the book? Perhaps his call was put in ch 6 for literary reasons, serv...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106362,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:1","title_en":"Study Note: Isaia 6:1","content_ro":"<p><strong>6:1<\/strong> At the time of <em>King Uzziah<\/em>’s death, the Assyrians had begun to reassert their dominance in the ancient Near East. It marked the beginning of an era dominated by major world powers—Assyria, then Babylonia, Persia, Greece, and Rome. • <em>I saw the Lord:<\/em> “Lord” (Hebrew <span class=\"hebrew\" lang=\"he\">’adonay<\/span>) is used to describe human rulers as well as God. God is the supreme King. • <em>on a lofty throne:<\/em> The apostle John also had a vision of God’s heavenly throne (see Rev 4:2; 7:10; 21:5). • If just the <em>train<\/em> of the Lord’s <em>robe filled the Temple,<\/em> how great and majestic must have been the robe itself and the one wearing it.<\/p>","content_en":"<p><strong>6:1<\/strong> At the time of <em>King Uzziah<\/em>’s death, the Assyrians had begun to reassert their dominance in the ancient Near East. It marked the beginning of an era dominated by major world powers—Assyria, then Babylonia, Persia, Greece, and Rome. • <em>I saw the Lord:<\/em> “Lord” (Hebrew <span class=\"hebrew\" lang=\"he\">’adonay<\/span>) is used to describe human rulers as well as God. God is the supreme King. • <em>on a lofty throne:<\/em> The apostle John also had a vision of God’s heavenly throne (see Rev 4:2; 7:10; 21:5). • If just the <em>train<\/em> of the Lord’s <em>robe filled the Temple,<\/em> how great and majestic must have been the robe itself and the one wearing it.<\/p>","summary_ro":"6:1 At the time of King Uzziah’s death, the Assyrians had begun to reassert their dominance in the ancient Near East. It marked the beginning of an era dominated by major world powers—Assyria, then Babylonia, Persia, Greece, and Rome. • I saw the Lord: “Lord” (Hebrew ’adonay) is used to describe human rulers as well as God. God is the supreme King. • on a lofty throne: The apostle John also had a vision of God’s heavenly throne (see Rev 4:2; 7:10; 21:5). • If just the train of the Lord’s robe...","summary_en":"6:1 At the time of King Uzziah’s death, the Assyrians had begun to reassert their dominance in the ancient Near East. It marked the beginning of an era dominated by major world powers—Assyria, then Babylonia, Persia, Greece, and Rome. • I saw the Lord: “Lord” (Hebrew ’adonay) is used to describe human rulers as well as God. God is the supreme King. • on a lofty throne: The apostle John also had a vision of God’s heavenly throne (see Rev 4:2; 7:10; 21:5). • If just the train of the Lord’s robe...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133987,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:1","title_en":"Study Note: Isaia 6:1","content_ro":"<p><strong>6:1-13<\/strong> Isaiah’s marvelous vision of God as King on his throne served as a pivotal event in the life of the prophet. The historical circumstances surrounding this event can be interpreted in two ways: (1) Some see ch 6 as Isaiah’s original call to ministry, meaning that chs 1–5 and 7–12 fit into the reign of Ahaz, who came to rule after the death of Uzziah (6:1). If this were so, why was Isaiah’s call not at the beginning of the book? Perhaps his call was put in ch 6 for literary reasons, serving as a conclusion to chs 1–5 and an introduction to chs 7–12. The prophet’s own transformation and commissioning symbolizes the entire nation’s need for conversion if it wants to fulfill its mandate to be God’s light to the world. (2) Others understand chs 1–12 as chronological; Isaiah’s call in ch 6 would then serve as a recommissioning of the prophet to minister in a new way in a different period (the time of Ahaz) when his words would be rejected. Those who hold this interpretation point to 2:7-9; 3:16-24; and 5:8-14, contending that these passages reflect a time of prosperity, military strength, pride, and splendor; these conditions existed during Uzziah’s reign but not during Ahaz’s reign.<\/p>","content_en":"<p><strong>6:1-13<\/strong> Isaiah’s marvelous vision of God as King on his throne served as a pivotal event in the life of the prophet. The historical circumstances surrounding this event can be interpreted in two ways: (1) Some see ch 6 as Isaiah’s original call to ministry, meaning that chs 1–5 and 7–12 fit into the reign of Ahaz, who came to rule after the death of Uzziah (6:1). If this were so, why was Isaiah’s call not at the beginning of the book? Perhaps his call was put in ch 6 for literary reasons, serving as a conclusion to chs 1–5 and an introduction to chs 7–12. The prophet’s own transformation and commissioning symbolizes the entire nation’s need for conversion if it wants to fulfill its mandate to be God’s light to the world. (2) Others understand chs 1–12 as chronological; Isaiah’s call in ch 6 would then serve as a recommissioning of the prophet to minister in a new way in a different period (the time of Ahaz) when his words would be rejected. Those who hold this interpretation point to 2:7-9; 3:16-24; and 5:8-14, contending that these passages reflect a time of prosperity, military strength, pride, and splendor; these conditions existed during Uzziah’s reign but not during Ahaz’s reign.<\/p>","summary_ro":"6:1-13 Isaiah’s marvelous vision of God as King on his throne served as a pivotal event in the life of the prophet. The historical circumstances surrounding this event can be interpreted in two ways: (1) Some see ch 6 as Isaiah’s original call to ministry, meaning that chs 1–5 and 7–12 fit into the reign of Ahaz, who came to rule after the death of Uzziah (6:1). If this were so, why was Isaiah’s call not at the beginning of the book? Perhaps his call was put in ch 6 for literary reasons, serv...","summary_en":"6:1-13 Isaiah’s marvelous vision of God as King on his throne served as a pivotal event in the life of the prophet. The historical circumstances surrounding this event can be interpreted in two ways: (1) Some see ch 6 as Isaiah’s original call to ministry, meaning that chs 1–5 and 7–12 fit into the reign of Ahaz, who came to rule after the death of Uzziah (6:1). If this were so, why was Isaiah’s call not at the beginning of the book? Perhaps his call was put in ch 6 for literary reasons, serv...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133988,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:1","title_en":"Study Note: Isaia 6:1","content_ro":"<p><strong>6:1<\/strong> At the time of <em>King Uzziah<\/em>’s death, the Assyrians had begun to reassert their dominance in the ancient Near East. It marked the beginning of an era dominated by major world powers—Assyria, then Babylonia, Persia, Greece, and Rome. • <em>I saw the Lord:<\/em> “Lord” (Hebrew <span class=\"hebrew\" lang=\"he\">’adonay<\/span>) is used to describe human rulers as well as God. God is the supreme King. • <em>on a lofty throne:<\/em> The apostle John also had a vision of God’s heavenly throne (see Rev 4:2; 7:10; 21:5). • If just the <em>train<\/em> of the Lord’s <em>robe filled the Temple,<\/em> how great and majestic must have been the robe itself and the one wearing it.<\/p>","content_en":"<p><strong>6:1<\/strong> At the time of <em>King Uzziah<\/em>’s death, the Assyrians had begun to reassert their dominance in the ancient Near East. It marked the beginning of an era dominated by major world powers—Assyria, then Babylonia, Persia, Greece, and Rome. • <em>I saw the Lord:<\/em> “Lord” (Hebrew <span class=\"hebrew\" lang=\"he\">’adonay<\/span>) is used to describe human rulers as well as God. God is the supreme King. • <em>on a lofty throne:<\/em> The apostle John also had a vision of God’s heavenly throne (see Rev 4:2; 7:10; 21:5). • If just the <em>train<\/em> of the Lord’s <em>robe filled the Temple,<\/em> how great and majestic must have been the robe itself and the one wearing it.<\/p>","summary_ro":"6:1 At the time of King Uzziah’s death, the Assyrians had begun to reassert their dominance in the ancient Near East. It marked the beginning of an era dominated by major world powers—Assyria, then Babylonia, Persia, Greece, and Rome. • I saw the Lord: “Lord” (Hebrew ’adonay) is used to describe human rulers as well as God. God is the supreme King. • on a lofty throne: The apostle John also had a vision of God’s heavenly throne (see Rev 4:2; 7:10; 21:5). • If just the train of the Lord’s robe...","summary_en":"6:1 At the time of King Uzziah’s death, the Assyrians had begun to reassert their dominance in the ancient Near East. It marked the beginning of an era dominated by major world powers—Assyria, then Babylonia, Persia, Greece, and Rome. • I saw the Lord: “Lord” (Hebrew ’adonay) is used to describe human rulers as well as God. God is the supreme King. • on a lofty throne: The apostle John also had a vision of God’s heavenly throne (see Rev 4:2; 7:10; 21:5). • If just the train of the Lord’s robe...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63893,"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":64078,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The New Order","title_en":"The New Order","content_ro":"<h3>The New Order<\/h3>\n<p>Isaiah differentiates the <em>old order,<\/em> the present world of human powers and pressures, from the <em>new order,<\/em> a new creation where justice and harmony triumph.<\/p>\n<p>The old order evokes memories of weeping (65:19), death (65:20), oppression and violence (65:21-22), and the absence of God (65:24). It is characterized by human power and pride.<\/p>\n<p>Isaiah’s vision of the new order centers on the Lord as the Great King in his holiness and glory (see 6:1-5). God’s people experience aspects of the new order in this life, such as God’s comfort (40:1), salvation (45:22), joy (24:14-15), righteousness (24:16), peace (26:3), divine blessing, and protection. Other dimensions lie beyond our experience: the end of death (25:7-8); the resurrection (26:19); the cessation of enmity, corruption, and evil (60:18; 65:25); the full enjoyment of God’s presence (60:19); and God’s uncontested rule in his eternal kingdom (see Rev 21–22). These are things that those who trust in God look forward to in the coming age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 11:1; 24:14-16; 25:7-8; 26:19; 30:26; 43:18-19; 60:18-19; 62:2; 65:17-25; Jer 23:7-8; 31:10-14; 2 Cor 3:6-11; 5:17; Heb 12:18-24; Rev 21:1–22:21<\/p>","content_en":"<h3>The New Order<\/h3>\n<p>Isaiah differentiates the <em>old order,<\/em> the present world of human powers and pressures, from the <em>new order,<\/em> a new creation where justice and harmony triumph.<\/p>\n<p>The old order evokes memories of weeping (65:19), death (65:20), oppression and violence (65:21-22), and the absence of God (65:24). It is characterized by human power and pride.<\/p>\n<p>Isaiah’s vision of the new order centers on the Lord as the Great King in his holiness and glory (see 6:1-5). God’s people experience aspects of the new order in this life, such as God’s comfort (40:1), salvation (45:22), joy (24:14-15), righteousness (24:16), peace (26:3), divine blessing, and protection. Other dimensions lie beyond our experience: the end of death (25:7-8); the resurrection (26:19); the cessation of enmity, corruption, and evil (60:18; 65:25); the full enjoyment of God’s presence (60:19); and God’s uncontested rule in his eternal kingdom (see Rev 21–22). These are things that those who trust in God look forward to in the coming age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 11:1; 24:14-16; 25:7-8; 26:19; 30:26; 43:18-19; 60:18-19; 62:2; 65:17-25; Jer 23:7-8; 31:10-14; 2 Cor 3:6-11; 5:17; Heb 12:18-24; Rev 21:1–22:21<\/p>","summary_ro":"The New Order Isaiah differentiates the old order, the present world of human powers and pressures, from the new order, a new creation where justice and harmony triumph. The old order evokes memories of weeping (65:19), death (65:20), oppression and violence (65:21-22), and the absence of God (65:24). It is characterized by human power and pride. Isaiah’s vision of the new order centers on the Lord as the Great King in his holiness and glory (see 6:1-5). God’s people experience aspects of the...","summary_en":"The New Order Isaiah differentiates the old order, the present world of human powers and pressures, from the new order, a new creation where justice and harmony triumph. The old order evokes memories of weeping (65:19), death (65:20), oppression and violence (65:21-22), and the absence of God (65:24). It is characterized by human power and pride. Isaiah’s vision of the new order centers on the Lord as the Great King in his holiness and glory (see 6:1-5). God’s people experience aspects of the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66418,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Visions","title_en":"Visions","content_ro":"<h3>Visions<\/h3>\n<p>Visions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpreted for the one seeing the vision by God or an angel.<\/p>\n<p>Visions are also prominent in the book of Acts, and they are usually connected with prayer (Acts 9:10-12; 16:9-10; 22:17-21; 23:11; see Luke 1:8-20). On one occasion, Cornelius, a Roman officer, was visited by an angel (Acts 10:1-6, 30-32), who told him to send for Peter. The following day, Peter received a vision as he prayed (10:9-16; see 11:5-10) that directly related to his subsequent encounter with Cornelius. In Acts 9, the visions of Paul and Ananias likewise highlight God’s involvement in their lives (9:3-6, 10-16). These visions are not chance coincidences but the providential outworking of God’s saving purposes in the world.<\/p>\n<p>Visions give divine direction and show Christian workers the way in which they should carry out the Great Commission. Paul had visions on the Damascus road at his conversion (Acts 9:3-6; 22:6-10; 26:12-19), on the threshold of his missionary advance into Europe (16:9), at Corinth (18:9-11), in the Temple (22:17-21), and again in Jerusalem before he set out on his trip to Rome (23:11). Through visions God is active in guiding the affairs of the church and in extending its mission (see the study notes on 10:3, 9-16; 22:17-22; 23:11; see also Gal 1:8-9 and study note there).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 37:5-10; 40:1–41:36; Isa 6:1-13; Jer 14:14; Ezek 37:1-14; Dan 8:1-27; 9:21; Hos 12:10; Obad 1:1; Hab 2:3; Luke 1:8-20; Acts 9:3-6, 10-16; 10:3-6, 9-16, 30-32; 11:5-9; 16:9-10; 18:9-11; 22:6-10, 17-21; 23:11; 26:14-19; 2 Cor 12:1-10; Rev 1:9–22:7<\/p>","content_en":"<h3>Visions<\/h3>\n<p>Visions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpreted for the one seeing the vision by God or an angel.<\/p>\n<p>Visions are also prominent in the book of Acts, and they are usually connected with prayer (Acts 9:10-12; 16:9-10; 22:17-21; 23:11; see Luke 1:8-20). On one occasion, Cornelius, a Roman officer, was visited by an angel (Acts 10:1-6, 30-32), who told him to send for Peter. The following day, Peter received a vision as he prayed (10:9-16; see 11:5-10) that directly related to his subsequent encounter with Cornelius. In Acts 9, the visions of Paul and Ananias likewise highlight God’s involvement in their lives (9:3-6, 10-16). These visions are not chance coincidences but the providential outworking of God’s saving purposes in the world.<\/p>\n<p>Visions give divine direction and show Christian workers the way in which they should carry out the Great Commission. Paul had visions on the Damascus road at his conversion (Acts 9:3-6; 22:6-10; 26:12-19), on the threshold of his missionary advance into Europe (16:9), at Corinth (18:9-11), in the Temple (22:17-21), and again in Jerusalem before he set out on his trip to Rome (23:11). Through visions God is active in guiding the affairs of the church and in extending its mission (see the study notes on 10:3, 9-16; 22:17-22; 23:11; see also Gal 1:8-9 and study note there).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 37:5-10; 40:1–41:36; Isa 6:1-13; Jer 14:14; Ezek 37:1-14; Dan 8:1-27; 9:21; Hos 12:10; Obad 1:1; Hab 2:3; Luke 1:8-20; Acts 9:3-6, 10-16; 10:3-6, 9-16, 30-32; 11:5-9; 16:9-10; 18:9-11; 22:6-10, 17-21; 23:11; 26:14-19; 2 Cor 12:1-10; Rev 1:9–22:7<\/p>","summary_ro":"Visions Visions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpre...","summary_en":"Visions Visions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91519,"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":91704,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The New Order","title_en":"The New Order","content_ro":"<h3>The New Order<\/h3>\n<p>Isaiah differentiates the <em>old order,<\/em> the present world of human powers and pressures, from the <em>new order,<\/em> a new creation where justice and harmony triumph.<\/p>\n<p>The old order evokes memories of weeping (65:19), death (65:20), oppression and violence (65:21-22), and the absence of God (65:24). It is characterized by human power and pride.<\/p>\n<p>Isaiah’s vision of the new order centers on the Lord as the Great King in his holiness and glory (see 6:1-5). God’s people experience aspects of the new order in this life, such as God’s comfort (40:1), salvation (45:22), joy (24:14-15), righteousness (24:16), peace (26:3), divine blessing, and protection. Other dimensions lie beyond our experience: the end of death (25:7-8); the resurrection (26:19); the cessation of enmity, corruption, and evil (60:18; 65:25); the full enjoyment of God’s presence (60:19); and God’s uncontested rule in his eternal kingdom (see Rev 21–22). These are things that those who trust in God look forward to in the coming age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 11:1; 24:14-16; 25:7-8; 26:19; 30:26; 43:18-19; 60:18-19; 62:2; 65:17-25; Jer 23:7-8; 31:10-14; 2 Cor 3:6-11; 5:17; Heb 12:18-24; Rev 21:1–22:21<\/p>","content_en":"<h3>The New Order<\/h3>\n<p>Isaiah differentiates the <em>old order,<\/em> the present world of human powers and pressures, from the <em>new order,<\/em> a new creation where justice and harmony triumph.<\/p>\n<p>The old order evokes memories of weeping (65:19), death (65:20), oppression and violence (65:21-22), and the absence of God (65:24). It is characterized by human power and pride.<\/p>\n<p>Isaiah’s vision of the new order centers on the Lord as the Great King in his holiness and glory (see 6:1-5). God’s people experience aspects of the new order in this life, such as God’s comfort (40:1), salvation (45:22), joy (24:14-15), righteousness (24:16), peace (26:3), divine blessing, and protection. Other dimensions lie beyond our experience: the end of death (25:7-8); the resurrection (26:19); the cessation of enmity, corruption, and evil (60:18; 65:25); the full enjoyment of God’s presence (60:19); and God’s uncontested rule in his eternal kingdom (see Rev 21–22). These are things that those who trust in God look forward to in the coming age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 11:1; 24:14-16; 25:7-8; 26:19; 30:26; 43:18-19; 60:18-19; 62:2; 65:17-25; Jer 23:7-8; 31:10-14; 2 Cor 3:6-11; 5:17; Heb 12:18-24; Rev 21:1–22:21<\/p>","summary_ro":"The New Order Isaiah differentiates the old order, the present world of human powers and pressures, from the new order, a new creation where justice and harmony triumph. The old order evokes memories of weeping (65:19), death (65:20), oppression and violence (65:21-22), and the absence of God (65:24). It is characterized by human power and pride. Isaiah’s vision of the new order centers on the Lord as the Great King in his holiness and glory (see 6:1-5). God’s people experience aspects of the...","summary_en":"The New Order Isaiah differentiates the old order, the present world of human powers and pressures, from the new order, a new creation where justice and harmony triumph. The old order evokes memories of weeping (65:19), death (65:20), oppression and violence (65:21-22), and the absence of God (65:24). It is characterized by human power and pride. Isaiah’s vision of the new order centers on the Lord as the Great King in his holiness and glory (see 6:1-5). God’s people experience aspects of the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94044,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Visions","title_en":"Visions","content_ro":"<h3>Visions<\/h3>\n<p>Visions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpreted for the one seeing the vision by God or an angel.<\/p>\n<p>Visions are also prominent in the book of Acts, and they are usually connected with prayer (Acts 9:10-12; 16:9-10; 22:17-21; 23:11; see Luke 1:8-20). On one occasion, Cornelius, a Roman officer, was visited by an angel (Acts 10:1-6, 30-32), who told him to send for Peter. The following day, Peter received a vision as he prayed (10:9-16; see 11:5-10) that directly related to his subsequent encounter with Cornelius. In Acts 9, the visions of Paul and Ananias likewise highlight God’s involvement in their lives (9:3-6, 10-16). These visions are not chance coincidences but the providential outworking of God’s saving purposes in the world.<\/p>\n<p>Visions give divine direction and show Christian workers the way in which they should carry out the Great Commission. Paul had visions on the Damascus road at his conversion (Acts 9:3-6; 22:6-10; 26:12-19), on the threshold of his missionary advance into Europe (16:9), at Corinth (18:9-11), in the Temple (22:17-21), and again in Jerusalem before he set out on his trip to Rome (23:11). Through visions God is active in guiding the affairs of the church and in extending its mission (see the study notes on 10:3, 9-16; 22:17-22; 23:11; see also Gal 1:8-9 and study note there).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 37:5-10; 40:1–41:36; Isa 6:1-13; Jer 14:14; Ezek 37:1-14; Dan 8:1-27; 9:21; Hos 12:10; Obad 1:1; Hab 2:3; Luke 1:8-20; Acts 9:3-6, 10-16; 10:3-6, 9-16, 30-32; 11:5-9; 16:9-10; 18:9-11; 22:6-10, 17-21; 23:11; 26:14-19; 2 Cor 12:1-10; Rev 1:9–22:7<\/p>","content_en":"<h3>Visions<\/h3>\n<p>Visions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpreted for the one seeing the vision by God or an angel.<\/p>\n<p>Visions are also prominent in the book of Acts, and they are usually connected with prayer (Acts 9:10-12; 16:9-10; 22:17-21; 23:11; see Luke 1:8-20). On one occasion, Cornelius, a Roman officer, was visited by an angel (Acts 10:1-6, 30-32), who told him to send for Peter. The following day, Peter received a vision as he prayed (10:9-16; see 11:5-10) that directly related to his subsequent encounter with Cornelius. In Acts 9, the visions of Paul and Ananias likewise highlight God’s involvement in their lives (9:3-6, 10-16). These visions are not chance coincidences but the providential outworking of God’s saving purposes in the world.<\/p>\n<p>Visions give divine direction and show Christian workers the way in which they should carry out the Great Commission. Paul had visions on the Damascus road at his conversion (Acts 9:3-6; 22:6-10; 26:12-19), on the threshold of his missionary advance into Europe (16:9), at Corinth (18:9-11), in the Temple (22:17-21), and again in Jerusalem before he set out on his trip to Rome (23:11). Through visions God is active in guiding the affairs of the church and in extending its mission (see the study notes on 10:3, 9-16; 22:17-22; 23:11; see also Gal 1:8-9 and study note there).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 37:5-10; 40:1–41:36; Isa 6:1-13; Jer 14:14; Ezek 37:1-14; Dan 8:1-27; 9:21; Hos 12:10; Obad 1:1; Hab 2:3; Luke 1:8-20; Acts 9:3-6, 10-16; 10:3-6, 9-16, 30-32; 11:5-9; 16:9-10; 18:9-11; 22:6-10, 17-21; 23:11; 26:14-19; 2 Cor 12:1-10; Rev 1:9–22:7<\/p>","summary_ro":"Visions Visions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpre...","summary_en":"Visions Visions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119145,"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":119330,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The New Order","title_en":"The New Order","content_ro":"<h3>The New Order<\/h3>\n<p>Isaiah differentiates the <em>old order,<\/em> the present world of human powers and pressures, from the <em>new order,<\/em> a new creation where justice and harmony triumph.<\/p>\n<p>The old order evokes memories of weeping (65:19), death (65:20), oppression and violence (65:21-22), and the absence of God (65:24). It is characterized by human power and pride.<\/p>\n<p>Isaiah’s vision of the new order centers on the Lord as the Great King in his holiness and glory (see 6:1-5). God’s people experience aspects of the new order in this life, such as God’s comfort (40:1), salvation (45:22), joy (24:14-15), righteousness (24:16), peace (26:3), divine blessing, and protection. Other dimensions lie beyond our experience: the end of death (25:7-8); the resurrection (26:19); the cessation of enmity, corruption, and evil (60:18; 65:25); the full enjoyment of God’s presence (60:19); and God’s uncontested rule in his eternal kingdom (see Rev 21–22). These are things that those who trust in God look forward to in the coming age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 11:1; 24:14-16; 25:7-8; 26:19; 30:26; 43:18-19; 60:18-19; 62:2; 65:17-25; Jer 23:7-8; 31:10-14; 2 Cor 3:6-11; 5:17; Heb 12:18-24; Rev 21:1–22:21<\/p>","content_en":"<h3>The New Order<\/h3>\n<p>Isaiah differentiates the <em>old order,<\/em> the present world of human powers and pressures, from the <em>new order,<\/em> a new creation where justice and harmony triumph.<\/p>\n<p>The old order evokes memories of weeping (65:19), death (65:20), oppression and violence (65:21-22), and the absence of God (65:24). It is characterized by human power and pride.<\/p>\n<p>Isaiah’s vision of the new order centers on the Lord as the Great King in his holiness and glory (see 6:1-5). God’s people experience aspects of the new order in this life, such as God’s comfort (40:1), salvation (45:22), joy (24:14-15), righteousness (24:16), peace (26:3), divine blessing, and protection. Other dimensions lie beyond our experience: the end of death (25:7-8); the resurrection (26:19); the cessation of enmity, corruption, and evil (60:18; 65:25); the full enjoyment of God’s presence (60:19); and God’s uncontested rule in his eternal kingdom (see Rev 21–22). These are things that those who trust in God look forward to in the coming age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 11:1; 24:14-16; 25:7-8; 26:19; 30:26; 43:18-19; 60:18-19; 62:2; 65:17-25; Jer 23:7-8; 31:10-14; 2 Cor 3:6-11; 5:17; Heb 12:18-24; Rev 21:1–22:21<\/p>","summary_ro":"The New Order Isaiah differentiates the old order, the present world of human powers and pressures, from the new order, a new creation where justice and harmony triumph. The old order evokes memories of weeping (65:19), death (65:20), oppression and violence (65:21-22), and the absence of God (65:24). It is characterized by human power and pride. Isaiah’s vision of the new order centers on the Lord as the Great King in his holiness and glory (see 6:1-5). God’s people experience aspects of the...","summary_en":"The New Order Isaiah differentiates the old order, the present world of human powers and pressures, from the new order, a new creation where justice and harmony triumph. The old order evokes memories of weeping (65:19), death (65:20), oppression and violence (65:21-22), and the absence of God (65:24). It is characterized by human power and pride. Isaiah’s vision of the new order centers on the Lord as the Great King in his holiness and glory (see 6:1-5). God’s people experience aspects of the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121670,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Visions","title_en":"Visions","content_ro":"<h3>Visions<\/h3>\n<p>Visions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpreted for the one seeing the vision by God or an angel.<\/p>\n<p>Visions are also prominent in the book of Acts, and they are usually connected with prayer (Acts 9:10-12; 16:9-10; 22:17-21; 23:11; see Luke 1:8-20). On one occasion, Cornelius, a Roman officer, was visited by an angel (Acts 10:1-6, 30-32), who told him to send for Peter. The following day, Peter received a vision as he prayed (10:9-16; see 11:5-10) that directly related to his subsequent encounter with Cornelius. In Acts 9, the visions of Paul and Ananias likewise highlight God’s involvement in their lives (9:3-6, 10-16). These visions are not chance coincidences but the providential outworking of God’s saving purposes in the world.<\/p>\n<p>Visions give divine direction and show Christian workers the way in which they should carry out the Great Commission. Paul had visions on the Damascus road at his conversion (Acts 9:3-6; 22:6-10; 26:12-19), on the threshold of his missionary advance into Europe (16:9), at Corinth (18:9-11), in the Temple (22:17-21), and again in Jerusalem before he set out on his trip to Rome (23:11). Through visions God is active in guiding the affairs of the church and in extending its mission (see the study notes on 10:3, 9-16; 22:17-22; 23:11; see also Gal 1:8-9 and study note there).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 37:5-10; 40:1–41:36; Isa 6:1-13; Jer 14:14; Ezek 37:1-14; Dan 8:1-27; 9:21; Hos 12:10; Obad 1:1; Hab 2:3; Luke 1:8-20; Acts 9:3-6, 10-16; 10:3-6, 9-16, 30-32; 11:5-9; 16:9-10; 18:9-11; 22:6-10, 17-21; 23:11; 26:14-19; 2 Cor 12:1-10; Rev 1:9–22:7<\/p>","content_en":"<h3>Visions<\/h3>\n<p>Visions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpreted for the one seeing the vision by God or an angel.<\/p>\n<p>Visions are also prominent in the book of Acts, and they are usually connected with prayer (Acts 9:10-12; 16:9-10; 22:17-21; 23:11; see Luke 1:8-20). On one occasion, Cornelius, a Roman officer, was visited by an angel (Acts 10:1-6, 30-32), who told him to send for Peter. The following day, Peter received a vision as he prayed (10:9-16; see 11:5-10) that directly related to his subsequent encounter with Cornelius. In Acts 9, the visions of Paul and Ananias likewise highlight God’s involvement in their lives (9:3-6, 10-16). These visions are not chance coincidences but the providential outworking of God’s saving purposes in the world.<\/p>\n<p>Visions give divine direction and show Christian workers the way in which they should carry out the Great Commission. Paul had visions on the Damascus road at his conversion (Acts 9:3-6; 22:6-10; 26:12-19), on the threshold of his missionary advance into Europe (16:9), at Corinth (18:9-11), in the Temple (22:17-21), and again in Jerusalem before he set out on his trip to Rome (23:11). Through visions God is active in guiding the affairs of the church and in extending its mission (see the study notes on 10:3, 9-16; 22:17-22; 23:11; see also Gal 1:8-9 and study note there).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 37:5-10; 40:1–41:36; Isa 6:1-13; Jer 14:14; Ezek 37:1-14; Dan 8:1-27; 9:21; Hos 12:10; Obad 1:1; Hab 2:3; Luke 1:8-20; Acts 9:3-6, 10-16; 10:3-6, 9-16, 30-32; 11:5-9; 16:9-10; 18:9-11; 22:6-10, 17-21; 23:11; 26:14-19; 2 Cor 12:1-10; Rev 1:9–22:7<\/p>","summary_ro":"Visions Visions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpre...","summary_en":"Visions Visions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146771,"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":146956,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The New Order","title_en":"The New Order","content_ro":"<h3>The New Order<\/h3>\n<p>Isaiah differentiates the <em>old order,<\/em> the present world of human powers and pressures, from the <em>new order,<\/em> a new creation where justice and harmony triumph.<\/p>\n<p>The old order evokes memories of weeping (65:19), death (65:20), oppression and violence (65:21-22), and the absence of God (65:24). It is characterized by human power and pride.<\/p>\n<p>Isaiah’s vision of the new order centers on the Lord as the Great King in his holiness and glory (see 6:1-5). God’s people experience aspects of the new order in this life, such as God’s comfort (40:1), salvation (45:22), joy (24:14-15), righteousness (24:16), peace (26:3), divine blessing, and protection. Other dimensions lie beyond our experience: the end of death (25:7-8); the resurrection (26:19); the cessation of enmity, corruption, and evil (60:18; 65:25); the full enjoyment of God’s presence (60:19); and God’s uncontested rule in his eternal kingdom (see Rev 21–22). These are things that those who trust in God look forward to in the coming age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 11:1; 24:14-16; 25:7-8; 26:19; 30:26; 43:18-19; 60:18-19; 62:2; 65:17-25; Jer 23:7-8; 31:10-14; 2 Cor 3:6-11; 5:17; Heb 12:18-24; Rev 21:1–22:21<\/p>","content_en":"<h3>The New Order<\/h3>\n<p>Isaiah differentiates the <em>old order,<\/em> the present world of human powers and pressures, from the <em>new order,<\/em> a new creation where justice and harmony triumph.<\/p>\n<p>The old order evokes memories of weeping (65:19), death (65:20), oppression and violence (65:21-22), and the absence of God (65:24). It is characterized by human power and pride.<\/p>\n<p>Isaiah’s vision of the new order centers on the Lord as the Great King in his holiness and glory (see 6:1-5). God’s people experience aspects of the new order in this life, such as God’s comfort (40:1), salvation (45:22), joy (24:14-15), righteousness (24:16), peace (26:3), divine blessing, and protection. Other dimensions lie beyond our experience: the end of death (25:7-8); the resurrection (26:19); the cessation of enmity, corruption, and evil (60:18; 65:25); the full enjoyment of God’s presence (60:19); and God’s uncontested rule in his eternal kingdom (see Rev 21–22). These are things that those who trust in God look forward to in the coming age.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 11:1; 24:14-16; 25:7-8; 26:19; 30:26; 43:18-19; 60:18-19; 62:2; 65:17-25; Jer 23:7-8; 31:10-14; 2 Cor 3:6-11; 5:17; Heb 12:18-24; Rev 21:1–22:21<\/p>","summary_ro":"The New Order Isaiah differentiates the old order, the present world of human powers and pressures, from the new order, a new creation where justice and harmony triumph. The old order evokes memories of weeping (65:19), death (65:20), oppression and violence (65:21-22), and the absence of God (65:24). It is characterized by human power and pride. Isaiah’s vision of the new order centers on the Lord as the Great King in his holiness and glory (see 6:1-5). God’s people experience aspects of the...","summary_en":"The New Order Isaiah differentiates the old order, the present world of human powers and pressures, from the new order, a new creation where justice and harmony triumph. The old order evokes memories of weeping (65:19), death (65:20), oppression and violence (65:21-22), and the absence of God (65:24). It is characterized by human power and pride. Isaiah’s vision of the new order centers on the Lord as the Great King in his holiness and glory (see 6:1-5). God’s people experience aspects of the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149296,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Visions","title_en":"Visions","content_ro":"<h3>Visions<\/h3>\n<p>Visions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpreted for the one seeing the vision by God or an angel.<\/p>\n<p>Visions are also prominent in the book of Acts, and they are usually connected with prayer (Acts 9:10-12; 16:9-10; 22:17-21; 23:11; see Luke 1:8-20). On one occasion, Cornelius, a Roman officer, was visited by an angel (Acts 10:1-6, 30-32), who told him to send for Peter. The following day, Peter received a vision as he prayed (10:9-16; see 11:5-10) that directly related to his subsequent encounter with Cornelius. In Acts 9, the visions of Paul and Ananias likewise highlight God’s involvement in their lives (9:3-6, 10-16). These visions are not chance coincidences but the providential outworking of God’s saving purposes in the world.<\/p>\n<p>Visions give divine direction and show Christian workers the way in which they should carry out the Great Commission. Paul had visions on the Damascus road at his conversion (Acts 9:3-6; 22:6-10; 26:12-19), on the threshold of his missionary advance into Europe (16:9), at Corinth (18:9-11), in the Temple (22:17-21), and again in Jerusalem before he set out on his trip to Rome (23:11). Through visions God is active in guiding the affairs of the church and in extending its mission (see the study notes on 10:3, 9-16; 22:17-22; 23:11; see also Gal 1:8-9 and study note there).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 37:5-10; 40:1–41:36; Isa 6:1-13; Jer 14:14; Ezek 37:1-14; Dan 8:1-27; 9:21; Hos 12:10; Obad 1:1; Hab 2:3; Luke 1:8-20; Acts 9:3-6, 10-16; 10:3-6, 9-16, 30-32; 11:5-9; 16:9-10; 18:9-11; 22:6-10, 17-21; 23:11; 26:14-19; 2 Cor 12:1-10; Rev 1:9–22:7<\/p>","content_en":"<h3>Visions<\/h3>\n<p>Visions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpreted for the one seeing the vision by God or an angel.<\/p>\n<p>Visions are also prominent in the book of Acts, and they are usually connected with prayer (Acts 9:10-12; 16:9-10; 22:17-21; 23:11; see Luke 1:8-20). On one occasion, Cornelius, a Roman officer, was visited by an angel (Acts 10:1-6, 30-32), who told him to send for Peter. The following day, Peter received a vision as he prayed (10:9-16; see 11:5-10) that directly related to his subsequent encounter with Cornelius. In Acts 9, the visions of Paul and Ananias likewise highlight God’s involvement in their lives (9:3-6, 10-16). These visions are not chance coincidences but the providential outworking of God’s saving purposes in the world.<\/p>\n<p>Visions give divine direction and show Christian workers the way in which they should carry out the Great Commission. Paul had visions on the Damascus road at his conversion (Acts 9:3-6; 22:6-10; 26:12-19), on the threshold of his missionary advance into Europe (16:9), at Corinth (18:9-11), in the Temple (22:17-21), and again in Jerusalem before he set out on his trip to Rome (23:11). Through visions God is active in guiding the affairs of the church and in extending its mission (see the study notes on 10:3, 9-16; 22:17-22; 23:11; see also Gal 1:8-9 and study note there).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 37:5-10; 40:1–41:36; Isa 6:1-13; Jer 14:14; Ezek 37:1-14; Dan 8:1-27; 9:21; Hos 12:10; Obad 1:1; Hab 2:3; Luke 1:8-20; Acts 9:3-6, 10-16; 10:3-6, 9-16, 30-32; 11:5-9; 16:9-10; 18:9-11; 22:6-10, 17-21; 23:11; 26:14-19; 2 Cor 12:1-10; Rev 1:9–22:7<\/p>","summary_ro":"Visions Visions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpre...","summary_en":"Visions Visions are closely related to other revelatory experiences such as dreams (Gen 37:5-10; 40:5-19). Classic examples include Ezekiel’s vision of the valley of dry bones (Ezek 37:1-14) and Isaiah’s vision of God’s throne (Isa 6). Visions were often the means by which the Old Testament prophets received messages from the Lord. These visions often contained very striking imagery. The imagery generally offered a graphic, metaphorical depiction of an earthly reality, which was then interpre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":34376,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Seraph*, Seraphim","title_en":"Seraph*, Seraphim","content_ro":"<h3>SERAPH*, SERAPHIM<\/h3>\n<p>Angelic beings mentioned only twice in the Bible, both occurring in the same chapter of Isaiah (Is 6:2, 6). The word <span class=\"hebrew\" lang=\"he\">seraphim<\/span> is plural in number, but it is impossible to say from Isaiah’s vision just how many he saw. The prophet spoke of them as though they were quite familiar spiritual beings, which seems a little curious since they are not mentioned elsewhere.<\/p>\n<p>Isaiah described each seraph as having six wings: two shielded the face, two covered the feet, and the remaining pair enabled the seraph to fly. The most that can be said from the available evidence is that they were exalted spiritual entities who were occupied constantly in the praise and worship of God. Most probably the seraphim were an order of celestial beings comparable in nature to the cherubim and engaged in a somewhat similar form of service around the divine throne.<\/p>\n<p><em>See also<\/em> Angel; Cherub, Cherubim.<\/p>","content_en":"<h3>SERAPH*, SERAPHIM<\/h3>\n<p>Angelic beings mentioned only twice in the Bible, both occurring in the same chapter of Isaiah (Is 6:2, 6). The word <span class=\"hebrew\" lang=\"he\">seraphim<\/span> is plural in number, but it is impossible to say from Isaiah’s vision just how many he saw. The prophet spoke of them as though they were quite familiar spiritual beings, which seems a little curious since they are not mentioned elsewhere.<\/p>\n<p>Isaiah described each seraph as having six wings: two shielded the face, two covered the feet, and the remaining pair enabled the seraph to fly. The most that can be said from the available evidence is that they were exalted spiritual entities who were occupied constantly in the praise and worship of God. Most probably the seraphim were an order of celestial beings comparable in nature to the cherubim and engaged in a somewhat similar form of service around the divine throne.<\/p>\n<p><em>See also<\/em> Angel; Cherub, Cherubim.<\/p>","summary_ro":"SERAPH*, SERAPHIM Angelic beings mentioned only twice in the Bible, both occurring in the same chapter of Isaiah (Is 6:2, 6). The word seraphim is plural in number, but it is impossible to say from Isaiah’s vision just how many he saw. The prophet spoke of them as though they were quite familiar spiritual beings, which seems a little curious since they are not mentioned elsewhere. Isaiah described each seraph as having six wings: two shielded the face, two covered the feet, and the remaining ...","summary_en":"SERAPH*, SERAPHIM Angelic beings mentioned only twice in the Bible, both occurring in the same chapter of Isaiah (Is 6:2, 6). The word seraphim is plural in number, but it is impossible to say from Isaiah’s vision just how many he saw. The prophet spoke of them as though they were quite familiar spiritual beings, which seems a little curious since they are not mentioned elsewhere. Isaiah described each seraph as having six wings: two shielded the face, two covered the feet, and the remaining ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51111,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:2","title_en":"Study Note: Isaia 6:2","content_ro":"<p><strong>6:2<\/strong> The <em>mighty seraphim<\/em> are heavenly beings not mentioned elsewhere in Scripture (but see also Rev 4:6-9; 15:8). The Hebrew term might suggest an association with fire. They <em>covered their faces<\/em> so as not to look on God.<\/p>","content_en":"<p><strong>6:2<\/strong> The <em>mighty seraphim<\/em> are heavenly beings not mentioned elsewhere in Scripture (but see also Rev 4:6-9; 15:8). The Hebrew term might suggest an association with fire. They <em>covered their faces<\/em> so as not to look on God.<\/p>","summary_ro":"6:2 The mighty seraphim are heavenly beings not mentioned elsewhere in Scripture (but see also Rev 4:6-9; 15:8). The Hebrew term might suggest an association with fire. They covered their faces so as not to look on God.","summary_en":"6:2 The mighty seraphim are heavenly beings not mentioned elsewhere in Scripture (but see also Rev 4:6-9; 15:8). The Hebrew term might suggest an association with fire. They covered their faces so as not to look on God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78737,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:2","title_en":"Study Note: Isaia 6:2","content_ro":"<p><strong>6:2<\/strong> The <em>mighty seraphim<\/em> are heavenly beings not mentioned elsewhere in Scripture (but see also Rev 4:6-9; 15:8). The Hebrew term might suggest an association with fire. They <em>covered their faces<\/em> so as not to look on God.<\/p>","content_en":"<p><strong>6:2<\/strong> The <em>mighty seraphim<\/em> are heavenly beings not mentioned elsewhere in Scripture (but see also Rev 4:6-9; 15:8). The Hebrew term might suggest an association with fire. They <em>covered their faces<\/em> so as not to look on God.<\/p>","summary_ro":"6:2 The mighty seraphim are heavenly beings not mentioned elsewhere in Scripture (but see also Rev 4:6-9; 15:8). The Hebrew term might suggest an association with fire. They covered their faces so as not to look on God.","summary_en":"6:2 The mighty seraphim are heavenly beings not mentioned elsewhere in Scripture (but see also Rev 4:6-9; 15:8). The Hebrew term might suggest an association with fire. They covered their faces so as not to look on God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106363,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:2","title_en":"Study Note: Isaia 6:2","content_ro":"<p><strong>6:2<\/strong> The <em>mighty seraphim<\/em> are heavenly beings not mentioned elsewhere in Scripture (but see also Rev 4:6-9; 15:8). The Hebrew term might suggest an association with fire. They <em>covered their faces<\/em> so as not to look on God.<\/p>","content_en":"<p><strong>6:2<\/strong> The <em>mighty seraphim<\/em> are heavenly beings not mentioned elsewhere in Scripture (but see also Rev 4:6-9; 15:8). The Hebrew term might suggest an association with fire. They <em>covered their faces<\/em> so as not to look on God.<\/p>","summary_ro":"6:2 The mighty seraphim are heavenly beings not mentioned elsewhere in Scripture (but see also Rev 4:6-9; 15:8). The Hebrew term might suggest an association with fire. They covered their faces so as not to look on God.","summary_en":"6:2 The mighty seraphim are heavenly beings not mentioned elsewhere in Scripture (but see also Rev 4:6-9; 15:8). The Hebrew term might suggest an association with fire. They covered their faces so as not to look on God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133989,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:2","title_en":"Study Note: Isaia 6:2","content_ro":"<p><strong>6:2<\/strong> The <em>mighty seraphim<\/em> are heavenly beings not mentioned elsewhere in Scripture (but see also Rev 4:6-9; 15:8). The Hebrew term might suggest an association with fire. They <em>covered their faces<\/em> so as not to look on God.<\/p>","content_en":"<p><strong>6:2<\/strong> The <em>mighty seraphim<\/em> are heavenly beings not mentioned elsewhere in Scripture (but see also Rev 4:6-9; 15:8). The Hebrew term might suggest an association with fire. They <em>covered their faces<\/em> so as not to look on God.<\/p>","summary_ro":"6:2 The mighty seraphim are heavenly beings not mentioned elsewhere in Scripture (but see also Rev 4:6-9; 15:8). The Hebrew term might suggest an association with fire. They covered their faces so as not to look on God.","summary_en":"6:2 The mighty seraphim are heavenly beings not mentioned elsewhere in Scripture (but see also Rev 4:6-9; 15:8). The Hebrew term might suggest an association with fire. They covered their faces so as not to look on God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":9569,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Laws*, Dietary","title_en":"Laws*, Dietary","content_ro":"<h3>DIETARY LAWS*<\/h3>\n<p>Regulations of food preparation and consumption provided by God for his people in OT times. The dietary laws formed part of broader regulations on “cleanness” that were designed to maintain Israel’s status as a holy people.<\/p>\n<p>Preview<\/p>\n<p>• Holiness and Dietary Law<\/p>\n<p>• Before Moses<\/p>\n<p>• The Mosaic Law<\/p>\n<p>• After Moses<\/p>\n<p>• Symbolism<\/p>\n<p>• Reactions from the Church<\/p>\n<p class=\"h2\" id=\"HolinessandDietaryLaw\">Holiness and Dietary Law<\/p>\n<p>Biblical laws concerning diet and cleanness were based on the idea of holiness. The underlying meaning of the Hebrew word for “holiness” is difficult to ascertain but most probably was “to cut,” or “to be separate,” or “to set apart.” The Lord told Israel, “You shall be holy to me; for I the <span>Lord<\/span> am holy, and have separated you from the peoples, that you should be mine” (Lv 20:26, <span>rsv<\/span>). God is the supreme example of holiness; he is the one uniquely separate in his character and being (Is 6:3). But God wanted his covenant people to be holy, too. One of the ways that God made the Israelites different from the other peoples of the world was by giving them dietary laws: “I am the <span>Lord<\/span> your God; consecrate yourselves and be holy, because I am holy” (Lv 11:44, <span>niv<\/span>). Keeping the dietary laws did not automatically make the people “holy” (i.e., separated to God); rather, it was one of the ways OT believers could show their gratitude to God for his deliverance.<\/p>\n<p class=\"h2\" id=\"BeforeMoses\">Before Moses<\/p>\n<p>From the Creation, God approved all varieties of fruit and vegetables as legitimate, clean food (Gn 1:29). After the fall of humanity, God distinguished between clean and unclean animals. At the time of Noah, God directed that additional specimens of clean animals be taken aboard the ark (7:2; 8:20). After the Flood, God prohibited the eating of blood because blood represented life (9:4). To commemorate the patriarch Jacob’s wrestling with the Angel of the Lord, Jacob’s descendants refrained from eating a certain hip muscle (32:32), though that was not a command from God.<\/p>\n<p class=\"h2\" id=\"TheMosaicLaw\">The Mosaic Law<\/p>\n<p>The primary revelation of the Lord’s dietary standards for Israel was given through Moses. Dietary laws are found among the ceremonial regulations received at Mt Sinai (Lv 11). Moses repeated many of those laws 39 years later, shortly before the people entered the Promised Land (Dt 14:3-21). The dietary laws concerned only animal products, except for the prohibition of wine to certain people (Lv 10:9; Nm 6:3-4; cf. Jgs 13:14; Jer 35:6).<\/p>\n<p>Five categories of living things were regulated for food. To be edible an animal had to have cloven (divided) hooves and had to chew its cud. According to Leviticus, that requirement ruled out camels, horses, rabbits, and pigs (Lv 11:2-8). Sea life had to have fins and scales (vv 9-12). Birds were edible if they were not predatory (vv 13-19); Moses went on to list 20 species specifically prohibited because they were birds of prey or scavengers. Winged insects were forbidden (vv 22-23) except for certain types of locusts and grasshoppers (food commonly eaten by desert nomads). Finally, “the animals that move about on the ground,” including reptiles and rodents (vv 29-31, <span>niv<\/span>), were ruled out.<\/p>\n<p>Further prohibitions were made about food that otherwise would have been considered clean. For example, nothing found already dead (Dt 14:21) or that had been torn by beasts (Lv 17:15) was to be eaten. Food could become defiled by contact with some other thing that was unclean, like a dead mouse that happened to fall into a food container (11:32-34). A young goat was not to be boiled in its mother’s milk (Ex 23:19; 34:26; Dt 14:21). When clean animals were slaughtered, their blood was to be drained out (Lv 17:14). All pieces of fat (3:16; 7:23), especially a sheep’s fat tail (Ex 29:22; Lv 3:9), were restricted for use in sacrifices to the Lord. Through Moses the Lord reiterated the prohibition against eating blood (Lv 17:10; 19:26; Dt 12:16; 15:23).<\/p>\n<p>Several reasons, stated in or inferred from Scripture, account for the dietary laws and apply to the Bible’s cleanness regulations in general. Some seem to be natural reasons; others may be symbolic or relational.<\/p>\n<h5>Hygiene<\/h5>\n<p>Some dietary laws, such as those against eating vermin or decomposing flesh, circumvented obvious health hazards and were given for the people’s protection. But hygiene alone cannot account for all the regulations; in fact, some foods that might have been acceptable from a hygienic viewpoint, such as rabbit or clams, were excluded.<\/p>\n<h5>Aversion<\/h5>\n<p>Worms and snakes are generally considered loathsome, whatever their actual food value. Such animals were not <em>kosher<\/em> (proper).<\/p>\n<h5>Relationship to Pagan Practice<\/h5>\n<p>Boiling a young goat in its mother’s milk has now been documented as a pagan rite among Moses’ contemporaries, the Canaanites. God’s people were not to imitate the practices of the peoples around them (Dt 18:9).<\/p>\n<p class=\"h2\" id=\"AfterMoses\">After Moses<\/p>\n<p>The dietary laws given at Mt Sinai continued to be recognized throughout Israel’s history. Before the birth of Samson, the child’s mother was warned, “Now see to it that you drink no wine or other fermented drink and that you do not eat anything unclean” (Jgs 13:4, <span>niv<\/span>). During the Philistine wars of the next century (c. 1041 <span>BC<\/span>), King Saul’s soldiers sinned by disregarding requirements about the proper draining of blood from animals (1 Sm 14:32-34).<\/p>\n<p>Later, when the Israelites were exiled in heathen lands, they were faced with situations in which the selection of food and its preparation could render it unclean (Ez 4:12-14). Daniel’s refusal to be defiled by pagan delicacies at Nebuchadnezzar’s Babylonian court (605 <span>BC<\/span>) illustrated his loyalty to God (Dn 1:8).<\/p>\n<p>From the prophet Isaiah’s day (740 <span>BC<\/span>) onward, the most abhorrent food to the Israelites was the meat of swine (Is 65:4; 66:3, 17). In the Maccabean period the “abomination of desolation,” which the Jewish hero Judas Maccabeus and his followers resisted to the death, included sacrifices of pigs on the temple altar in Jerusalem by the pagan ruler Antiochus Epiphanes (1 Macc 1:54, 62-63; 2 Macc 6:5; 7:1).<\/p>\n<p class=\"h2\" id=\"Symbolism\">Symbolism<\/p>\n<p>Certain food products were ruled out because of something they symbolized. God said not to eat blood: “Be sure that you do not eat the blood; for the blood is the life, and you shall not eat the life with the flesh” (Dt 12:23, <span>rsv<\/span>). Blood had a ritual function. It was used to make atonement on God’s altar and therefore was not to be eaten (Lv 17:11-12). The NT writers recognized the sacrificial blood of the OT as a “type” or foreshadowing of the blood of Jesus Christ shed on the cross as a sacrifice for sin (Heb 10:1, 4, 12; 1 Pt 1:18-19). A symbolic regard for maternal life may explain why one who came upon a bird’s nest was allowed to take the eggs or the young but had to leave the mother bird unharmed (Dt 22:6-7). The need to preserve a fragile desert ecosystem may also have been a factor.<\/p>\n<p class=\"h2\" id=\"ReactionsfromtheChurch\">Reactions from the Church<\/p>\n<p>At first the early church, with its Jewish background, found it difficult to break away from Hebrew dietary traditions. The apostle Peter was given a vision, repeated three times, about no longer calling either non-Jewish food or the non-Jews who ate it “unclean” (Acts 10:9-16; 11:1-10). Later, a council at Jerusalem officially decided not to retain Moses’ ceremonialism in the church, except that gentile Christians should abstain “from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood” (Acts 15:20, <span>niv<\/span>) in order not to offend Jewish Christians. That was an application of the NT teaching of consideration for those with sensitive consciences. “Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. . . . But the man who has doubts is condemned if he eats, because his eating is not from faith; and everything that does not come from faith is sin” (Rom 14:20, 23, <span>niv<\/span>).<\/p>\n<p>Jewish dietary laws also have relevance to Christians because of certain OT promises. God promised, first to Abraham and, by reiteration or allusion, throughout the OT, that the Gentiles would be included in his covenant. By preserving the health of the Hebrew people, God was ensuring their continuation as a nation. According to the NT, the salvation of both Jews and Gentiles was achieved by Christ, a Jew. The nation through which Christ came was protected in order that God’s promise could be fulfilled. Thus, the dietary laws need not be seen as burdensome restrictions of the law; they were part of God’s way of working out his redemptive plan.<\/p>\n<p><em>See also<\/em> Cleanness and Uncleanness, Regulations Concerning; Leviticus, Book of.<\/p>","content_en":"<h3>DIETARY LAWS*<\/h3>\n<p>Regulations of food preparation and consumption provided by God for his people in OT times. The dietary laws formed part of broader regulations on “cleanness” that were designed to maintain Israel’s status as a holy people.<\/p>\n<p>Preview<\/p>\n<p>• Holiness and Dietary Law<\/p>\n<p>• Before Moses<\/p>\n<p>• The Mosaic Law<\/p>\n<p>• After Moses<\/p>\n<p>• Symbolism<\/p>\n<p>• Reactions from the Church<\/p>\n<p class=\"h2\" id=\"HolinessandDietaryLaw\">Holiness and Dietary Law<\/p>\n<p>Biblical laws concerning diet and cleanness were based on the idea of holiness. The underlying meaning of the Hebrew word for “holiness” is difficult to ascertain but most probably was “to cut,” or “to be separate,” or “to set apart.” The Lord told Israel, “You shall be holy to me; for I the <span>Lord<\/span> am holy, and have separated you from the peoples, that you should be mine” (Lv 20:26, <span>rsv<\/span>). God is the supreme example of holiness; he is the one uniquely separate in his character and being (Is 6:3). But God wanted his covenant people to be holy, too. One of the ways that God made the Israelites different from the other peoples of the world was by giving them dietary laws: “I am the <span>Lord<\/span> your God; consecrate yourselves and be holy, because I am holy” (Lv 11:44, <span>niv<\/span>). Keeping the dietary laws did not automatically make the people “holy” (i.e., separated to God); rather, it was one of the ways OT believers could show their gratitude to God for his deliverance.<\/p>\n<p class=\"h2\" id=\"BeforeMoses\">Before Moses<\/p>\n<p>From the Creation, God approved all varieties of fruit and vegetables as legitimate, clean food (Gn 1:29). After the fall of humanity, God distinguished between clean and unclean animals. At the time of Noah, God directed that additional specimens of clean animals be taken aboard the ark (7:2; 8:20). After the Flood, God prohibited the eating of blood because blood represented life (9:4). To commemorate the patriarch Jacob’s wrestling with the Angel of the Lord, Jacob’s descendants refrained from eating a certain hip muscle (32:32), though that was not a command from God.<\/p>\n<p class=\"h2\" id=\"TheMosaicLaw\">The Mosaic Law<\/p>\n<p>The primary revelation of the Lord’s dietary standards for Israel was given through Moses. Dietary laws are found among the ceremonial regulations received at Mt Sinai (Lv 11). Moses repeated many of those laws 39 years later, shortly before the people entered the Promised Land (Dt 14:3-21). The dietary laws concerned only animal products, except for the prohibition of wine to certain people (Lv 10:9; Nm 6:3-4; cf. Jgs 13:14; Jer 35:6).<\/p>\n<p>Five categories of living things were regulated for food. To be edible an animal had to have cloven (divided) hooves and had to chew its cud. According to Leviticus, that requirement ruled out camels, horses, rabbits, and pigs (Lv 11:2-8). Sea life had to have fins and scales (vv 9-12). Birds were edible if they were not predatory (vv 13-19); Moses went on to list 20 species specifically prohibited because they were birds of prey or scavengers. Winged insects were forbidden (vv 22-23) except for certain types of locusts and grasshoppers (food commonly eaten by desert nomads). Finally, “the animals that move about on the ground,” including reptiles and rodents (vv 29-31, <span>niv<\/span>), were ruled out.<\/p>\n<p>Further prohibitions were made about food that otherwise would have been considered clean. For example, nothing found already dead (Dt 14:21) or that had been torn by beasts (Lv 17:15) was to be eaten. Food could become defiled by contact with some other thing that was unclean, like a dead mouse that happened to fall into a food container (11:32-34). A young goat was not to be boiled in its mother’s milk (Ex 23:19; 34:26; Dt 14:21). When clean animals were slaughtered, their blood was to be drained out (Lv 17:14). All pieces of fat (3:16; 7:23), especially a sheep’s fat tail (Ex 29:22; Lv 3:9), were restricted for use in sacrifices to the Lord. Through Moses the Lord reiterated the prohibition against eating blood (Lv 17:10; 19:26; Dt 12:16; 15:23).<\/p>\n<p>Several reasons, stated in or inferred from Scripture, account for the dietary laws and apply to the Bible’s cleanness regulations in general. Some seem to be natural reasons; others may be symbolic or relational.<\/p>\n<h5>Hygiene<\/h5>\n<p>Some dietary laws, such as those against eating vermin or decomposing flesh, circumvented obvious health hazards and were given for the people’s protection. But hygiene alone cannot account for all the regulations; in fact, some foods that might have been acceptable from a hygienic viewpoint, such as rabbit or clams, were excluded.<\/p>\n<h5>Aversion<\/h5>\n<p>Worms and snakes are generally considered loathsome, whatever their actual food value. Such animals were not <em>kosher<\/em> (proper).<\/p>\n<h5>Relationship to Pagan Practice<\/h5>\n<p>Boiling a young goat in its mother’s milk has now been documented as a pagan rite among Moses’ contemporaries, the Canaanites. God’s people were not to imitate the practices of the peoples around them (Dt 18:9).<\/p>\n<p class=\"h2\" id=\"AfterMoses\">After Moses<\/p>\n<p>The dietary laws given at Mt Sinai continued to be recognized throughout Israel’s history. Before the birth of Samson, the child’s mother was warned, “Now see to it that you drink no wine or other fermented drink and that you do not eat anything unclean” (Jgs 13:4, <span>niv<\/span>). During the Philistine wars of the next century (c. 1041 <span>BC<\/span>), King Saul’s soldiers sinned by disregarding requirements about the proper draining of blood from animals (1 Sm 14:32-34).<\/p>\n<p>Later, when the Israelites were exiled in heathen lands, they were faced with situations in which the selection of food and its preparation could render it unclean (Ez 4:12-14). Daniel’s refusal to be defiled by pagan delicacies at Nebuchadnezzar’s Babylonian court (605 <span>BC<\/span>) illustrated his loyalty to God (Dn 1:8).<\/p>\n<p>From the prophet Isaiah’s day (740 <span>BC<\/span>) onward, the most abhorrent food to the Israelites was the meat of swine (Is 65:4; 66:3, 17). In the Maccabean period the “abomination of desolation,” which the Jewish hero Judas Maccabeus and his followers resisted to the death, included sacrifices of pigs on the temple altar in Jerusalem by the pagan ruler Antiochus Epiphanes (1 Macc 1:54, 62-63; 2 Macc 6:5; 7:1).<\/p>\n<p class=\"h2\" id=\"Symbolism\">Symbolism<\/p>\n<p>Certain food products were ruled out because of something they symbolized. God said not to eat blood: “Be sure that you do not eat the blood; for the blood is the life, and you shall not eat the life with the flesh” (Dt 12:23, <span>rsv<\/span>). Blood had a ritual function. It was used to make atonement on God’s altar and therefore was not to be eaten (Lv 17:11-12). The NT writers recognized the sacrificial blood of the OT as a “type” or foreshadowing of the blood of Jesus Christ shed on the cross as a sacrifice for sin (Heb 10:1, 4, 12; 1 Pt 1:18-19). A symbolic regard for maternal life may explain why one who came upon a bird’s nest was allowed to take the eggs or the young but had to leave the mother bird unharmed (Dt 22:6-7). The need to preserve a fragile desert ecosystem may also have been a factor.<\/p>\n<p class=\"h2\" id=\"ReactionsfromtheChurch\">Reactions from the Church<\/p>\n<p>At first the early church, with its Jewish background, found it difficult to break away from Hebrew dietary traditions. The apostle Peter was given a vision, repeated three times, about no longer calling either non-Jewish food or the non-Jews who ate it “unclean” (Acts 10:9-16; 11:1-10). Later, a council at Jerusalem officially decided not to retain Moses’ ceremonialism in the church, except that gentile Christians should abstain “from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood” (Acts 15:20, <span>niv<\/span>) in order not to offend Jewish Christians. That was an application of the NT teaching of consideration for those with sensitive consciences. “Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. . . . But the man who has doubts is condemned if he eats, because his eating is not from faith; and everything that does not come from faith is sin” (Rom 14:20, 23, <span>niv<\/span>).<\/p>\n<p>Jewish dietary laws also have relevance to Christians because of certain OT promises. God promised, first to Abraham and, by reiteration or allusion, throughout the OT, that the Gentiles would be included in his covenant. By preserving the health of the Hebrew people, God was ensuring their continuation as a nation. According to the NT, the salvation of both Jews and Gentiles was achieved by Christ, a Jew. The nation through which Christ came was protected in order that God’s promise could be fulfilled. Thus, the dietary laws need not be seen as burdensome restrictions of the law; they were part of God’s way of working out his redemptive plan.<\/p>\n<p><em>See also<\/em> Cleanness and Uncleanness, Regulations Concerning; Leviticus, Book of.<\/p>","summary_ro":"DIETARY LAWS* Regulations of food preparation and consumption provided by God for his people in OT times. The dietary laws formed part of broader regulations on “cleanness” that were designed to maintain Israel’s status as a holy people. Preview • Holiness and Dietary Law • Before Moses • The Mosaic Law • After Moses • Symbolism • Reactions from the Church Holiness and Dietary Law Biblical laws concerning diet and cleanness were based on the idea of holiness. The underlying meaning of the Heb...","summary_en":"DIETARY LAWS* Regulations of food preparation and consumption provided by God for his people in OT times. The dietary laws formed part of broader regulations on “cleanness” that were designed to maintain Israel’s status as a holy people. Preview • Holiness and Dietary Law • Before Moses • The Mosaic Law • After Moses • Symbolism • Reactions from the Church Holiness and Dietary Law Biblical laws concerning diet and cleanness were based on the idea of holiness. The underlying meaning of the Heb...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14048,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Glory","title_en":"Glory","content_ro":"<h3>GLORY<\/h3>\n<p>The singular splendor of God and the consequences for humanity.<\/p>\n<p class=\"h2\" id=\"TheGloryofGod\">The Glory of God<\/p>\n<p>The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence.<\/p>\n<h5>As an Attribute<\/h5>\n<p>God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as the glorious Father (Eph 1:17) and the King of glory (Ps 24); he is exalted above the heavens, and his glory is over all the earth (Pss 57:5, 11; 108:5; 113:4). He is the God of glory who appeared to the patriarchs of the OT (Acts 7:2). He is jealous to maintain his glory and unwilling that it be given to another (Is 42:8); he acts to bring glory to himself (Ps 79:9; Is 48:11).<\/p>\n<p>The glory of God is proclaimed by the Creation (Pss 19:1; 97:6; Rom 1:20). It is revealed by his mighty acts of salvation and deliverance (1 Chr 16:24; Pss 72:18-19; 96:3; 145:10-12; Jn 11:4, 40). His glory is the theme of the praise (1 Chr 16:24-29; Pss 29:1-2, 9; 66:1-2; 96:7-8; 115:1; Is 42:12; Rom 4:20; Phil 2:9-11).<\/p>\n<h5>As His Presence<\/h5>\n<p>References to the glory of the Lord are often to particular historical manifestations of his presence; images of light and fire are prominently associated with these occurrences. The foremost example is what is known in rabbinical literature as the shekinah glory, a phrase meaning the “dwelling glory.” It refers primarily to the presence of God in the pillar of cloud and fire in the OT.<\/p>\n<p>The first explicit reference to the glory cloud is found in Exodus 13:21-22. At the time of the exodus, the glory of God appeared in the pillar of cloud and fire to lead the people through the sea and wilderness (Neh 9:11-12, 19). At Sinai, with Israel encamped around the mountain, the glory of God comes in the cloud and fire to speak with Moses in the sight of the people (Ex 19:9, 16-18; 24:15-18; Dt 5:5, 22-24). When Moses is given a glimpse of that glory unconcealed by the cloud and fire, his own face becomes radiant and must be veiled because of the people’s fear (Ex 33:18-23; 34:29-35; 2 Cor 3:7-18).<\/p>\n<p>The picture of Israel encamped around the glory of God on Sinai portrays God dwelling in the midst of his people. When the tabernacle is completed and the people set out on their march, the glory cloud of God’s presence dwells above them throughout their journey (Ex 40:34-38; Nm 10:11-12). When they encamp, the tribes encircle the tabernacle (Nm 1:50–2:2), and the cloud reminds them of his presence in their midst. Later, the same glory filled the new temple that Solomon builds (2 Chr 5:13–6:1; 7:1-3). The psalmists celebrated Jerusalem and the temple as the place where his glory dwelt (Pss 26:8; 63:2; 85:9); God was in their midst.<\/p>\n<p>Later in Israel’s history they denied God’s glorious presence (Is 3:8) and exchanged the glory of the Lord for idols made by human hands (Ps 106:20; Jer 2:10-11; cf. Rom 1:23). Because of their disobedience, judgment came against Jerusalem; the penalties of covenant violation were enforced. God would no longer be the God of a disobedient people (Hos 1:9). God’s presence in the glory cloud left the temple (Ez 10:4, 18-19; 11:22), and Israel went into exile (12:1-15).<\/p>\n<p>Yet out of this judgment God determined to bring a remnant to rebuild the city and the temple. In his visions Ezekiel saw the glory of the Lord return to dwell in the temple again (Ez 43:2-9), a time when the glory would return to a purified people and dwell among them forever. When the exile was over and the second temple was under construction, Haggai and Zechariah urged the people on with the promise of the return of the glory of God to fill the temple as it had done in the first temple and to “be glory in their midst” (Hg 2:3-9; Zec 2:5, 10-11).<\/p>\n<p class=\"h2\" id=\"TheGloryofGodinJesusChrist\">The Glory of God in Jesus Christ<\/p>\n<p>We are not told if the shekinah glory returned to the second temple. But we are told that God’s glory was seen again on earth in the person of Jesus Christ. John 1:14 says, “The Word became flesh and <em>dwelt<\/em> among us, and we beheld his <em>glory, glory<\/em> as of the only Son” (italics added). As such, Jesus was the new tabernacle for God’s abiding glory. In Jesus, God dwelt among people. Since Christ was (and is) the very image of God, to see the light of his face was to know the glory of God (2 Cor 4:4-6). To see Jesus was to see a “light to the Gentiles and the glory of Israel” (Lk 2:30-32). The disciples who witnessed the Transfiguration (Mt 17:1-8) saw his glory in a marvelous way (2 Pt 1:16-17), for it was a glory that burst out of his human body. This outburst of glory prefigured the glorification Christ experienced in resurrection and ascension (see Jn 17:5; Phil 2:5-11).<\/p>\n<p>Because Jesus humbled himself and was obedient to the point of death, God highly exalted him (Phil 2:8-9). After he suffered death on the cross, he entered into his glory (Lk 24:26) with a new and glorious body (1 Cor 15:39-43; Phil 3:21). The glorified Christ appeared to his servants. Stephen saw his glory (Acts 7:55), and Saul was blinded by his splendor (9:3). That same Christ is predicted to return in glory. He will sit on his throne in judgment (Mt 25:31); evil will be punished (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9-10). Those who have professed him before men need not fear his glorious appearing (Mk 8:38).<\/p>\n<p>At the consummation, the whole earth will be filled with his glory (Ps 72:19; Is 6:3; Hb 2:14). No longer will a glory cloud rest above a temple to mark the Holy Place, for there will be a new heaven and a new earth (Rv 21:1). The Holy City will have the radiance of the glory of God (vv 10-11).<\/p>\n<p class=\"h2\" id=\"GloryandthePeopleofGod\">Glory and the People of God<\/p>\n<p>The people of God have experienced the glory of the presence of God. The glory cloud of the OT was <em>their<\/em> glory (Ps 106:20; Jer 2:11). Christ came as the embodiment of the glory of God; God was in the midst of his people. When Christ ascended, he sent his Spirit to the believers (Jn 16:7-14) so that God could live in the midst of his people. The Spirit of glory rests on those who suffer for the name of Christ (1 Pt 4:14); that Spirit is the guarantee of the glorious inheritance of the saints (Rom 8:16-17).<\/p>\n<p>God has given to his people the hope of glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24-25). Those whom he has chosen he will also glorify (Rom 8:30; 9:23); they will share in the glory of Christ (Col 3:4; 2 Thes 2:14; 2 Tm 2:10). The sufferings of this age do not compare with the glory that will be revealed (Rom 8:18; 2 Cor 4:17). The whole of creation longs to see the glorious freedom of the children of God (Rom 8:21). This hope of glory is so certain that Peter can speak of participating in it even now (1 Pt 5:1) while looking forward to that eternal glory (v 10). As partakers in the glory of Christ, the church is called to glorify God. Because of the hope that is in them, they purify themselves (1 Jn 3:3).<\/p>\n<p><em>See also<\/em> Boast; God, Being and Attributes of; Pillar of Fire and Cloud; Shekinah; Theophany; Wealth.<\/p>","content_en":"<h3>GLORY<\/h3>\n<p>The singular splendor of God and the consequences for humanity.<\/p>\n<p class=\"h2\" id=\"TheGloryofGod\">The Glory of God<\/p>\n<p>The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence.<\/p>\n<h5>As an Attribute<\/h5>\n<p>God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as the glorious Father (Eph 1:17) and the King of glory (Ps 24); he is exalted above the heavens, and his glory is over all the earth (Pss 57:5, 11; 108:5; 113:4). He is the God of glory who appeared to the patriarchs of the OT (Acts 7:2). He is jealous to maintain his glory and unwilling that it be given to another (Is 42:8); he acts to bring glory to himself (Ps 79:9; Is 48:11).<\/p>\n<p>The glory of God is proclaimed by the Creation (Pss 19:1; 97:6; Rom 1:20). It is revealed by his mighty acts of salvation and deliverance (1 Chr 16:24; Pss 72:18-19; 96:3; 145:10-12; Jn 11:4, 40). His glory is the theme of the praise (1 Chr 16:24-29; Pss 29:1-2, 9; 66:1-2; 96:7-8; 115:1; Is 42:12; Rom 4:20; Phil 2:9-11).<\/p>\n<h5>As His Presence<\/h5>\n<p>References to the glory of the Lord are often to particular historical manifestations of his presence; images of light and fire are prominently associated with these occurrences. The foremost example is what is known in rabbinical literature as the shekinah glory, a phrase meaning the “dwelling glory.” It refers primarily to the presence of God in the pillar of cloud and fire in the OT.<\/p>\n<p>The first explicit reference to the glory cloud is found in Exodus 13:21-22. At the time of the exodus, the glory of God appeared in the pillar of cloud and fire to lead the people through the sea and wilderness (Neh 9:11-12, 19). At Sinai, with Israel encamped around the mountain, the glory of God comes in the cloud and fire to speak with Moses in the sight of the people (Ex 19:9, 16-18; 24:15-18; Dt 5:5, 22-24). When Moses is given a glimpse of that glory unconcealed by the cloud and fire, his own face becomes radiant and must be veiled because of the people’s fear (Ex 33:18-23; 34:29-35; 2 Cor 3:7-18).<\/p>\n<p>The picture of Israel encamped around the glory of God on Sinai portrays God dwelling in the midst of his people. When the tabernacle is completed and the people set out on their march, the glory cloud of God’s presence dwells above them throughout their journey (Ex 40:34-38; Nm 10:11-12). When they encamp, the tribes encircle the tabernacle (Nm 1:50–2:2), and the cloud reminds them of his presence in their midst. Later, the same glory filled the new temple that Solomon builds (2 Chr 5:13–6:1; 7:1-3). The psalmists celebrated Jerusalem and the temple as the place where his glory dwelt (Pss 26:8; 63:2; 85:9); God was in their midst.<\/p>\n<p>Later in Israel’s history they denied God’s glorious presence (Is 3:8) and exchanged the glory of the Lord for idols made by human hands (Ps 106:20; Jer 2:10-11; cf. Rom 1:23). Because of their disobedience, judgment came against Jerusalem; the penalties of covenant violation were enforced. God would no longer be the God of a disobedient people (Hos 1:9). God’s presence in the glory cloud left the temple (Ez 10:4, 18-19; 11:22), and Israel went into exile (12:1-15).<\/p>\n<p>Yet out of this judgment God determined to bring a remnant to rebuild the city and the temple. In his visions Ezekiel saw the glory of the Lord return to dwell in the temple again (Ez 43:2-9), a time when the glory would return to a purified people and dwell among them forever. When the exile was over and the second temple was under construction, Haggai and Zechariah urged the people on with the promise of the return of the glory of God to fill the temple as it had done in the first temple and to “be glory in their midst” (Hg 2:3-9; Zec 2:5, 10-11).<\/p>\n<p class=\"h2\" id=\"TheGloryofGodinJesusChrist\">The Glory of God in Jesus Christ<\/p>\n<p>We are not told if the shekinah glory returned to the second temple. But we are told that God’s glory was seen again on earth in the person of Jesus Christ. John 1:14 says, “The Word became flesh and <em>dwelt<\/em> among us, and we beheld his <em>glory, glory<\/em> as of the only Son” (italics added). As such, Jesus was the new tabernacle for God’s abiding glory. In Jesus, God dwelt among people. Since Christ was (and is) the very image of God, to see the light of his face was to know the glory of God (2 Cor 4:4-6). To see Jesus was to see a “light to the Gentiles and the glory of Israel” (Lk 2:30-32). The disciples who witnessed the Transfiguration (Mt 17:1-8) saw his glory in a marvelous way (2 Pt 1:16-17), for it was a glory that burst out of his human body. This outburst of glory prefigured the glorification Christ experienced in resurrection and ascension (see Jn 17:5; Phil 2:5-11).<\/p>\n<p>Because Jesus humbled himself and was obedient to the point of death, God highly exalted him (Phil 2:8-9). After he suffered death on the cross, he entered into his glory (Lk 24:26) with a new and glorious body (1 Cor 15:39-43; Phil 3:21). The glorified Christ appeared to his servants. Stephen saw his glory (Acts 7:55), and Saul was blinded by his splendor (9:3). That same Christ is predicted to return in glory. He will sit on his throne in judgment (Mt 25:31); evil will be punished (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9-10). Those who have professed him before men need not fear his glorious appearing (Mk 8:38).<\/p>\n<p>At the consummation, the whole earth will be filled with his glory (Ps 72:19; Is 6:3; Hb 2:14). No longer will a glory cloud rest above a temple to mark the Holy Place, for there will be a new heaven and a new earth (Rv 21:1). The Holy City will have the radiance of the glory of God (vv 10-11).<\/p>\n<p class=\"h2\" id=\"GloryandthePeopleofGod\">Glory and the People of God<\/p>\n<p>The people of God have experienced the glory of the presence of God. The glory cloud of the OT was <em>their<\/em> glory (Ps 106:20; Jer 2:11). Christ came as the embodiment of the glory of God; God was in the midst of his people. When Christ ascended, he sent his Spirit to the believers (Jn 16:7-14) so that God could live in the midst of his people. The Spirit of glory rests on those who suffer for the name of Christ (1 Pt 4:14); that Spirit is the guarantee of the glorious inheritance of the saints (Rom 8:16-17).<\/p>\n<p>God has given to his people the hope of glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24-25). Those whom he has chosen he will also glorify (Rom 8:30; 9:23); they will share in the glory of Christ (Col 3:4; 2 Thes 2:14; 2 Tm 2:10). The sufferings of this age do not compare with the glory that will be revealed (Rom 8:18; 2 Cor 4:17). The whole of creation longs to see the glorious freedom of the children of God (Rom 8:21). This hope of glory is so certain that Peter can speak of participating in it even now (1 Pt 5:1) while looking forward to that eternal glory (v 10). As partakers in the glory of Christ, the church is called to glorify God. Because of the hope that is in them, they purify themselves (1 Jn 3:3).<\/p>\n<p><em>See also<\/em> Boast; God, Being and Attributes of; Pillar of Fire and Cloud; Shekinah; Theophany; Wealth.<\/p>","summary_ro":"GLORY The singular splendor of God and the consequences for humanity. The Glory of God The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence. As an Attribute God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as ...","summary_en":"GLORY The singular splendor of God and the consequences for humanity. The Glory of God The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence. As an Attribute God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as ...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14186,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Being and Attributes of God","title_en":"Being and Attributes of God","content_ro":"<h3>GOD, Being and Attributes of<\/h3>\n<p>Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption.<\/p>\n<p>According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Acts 14:16-17; 17:22-31). The fullest revelation of God’s attributes is seen in his work of redemption through Jesus Christ.<\/p>\n<p>How does Scripture express the characteristics of God? First, in the divine names by which God revealed himself (Gn 1:1; 2:4; 17:1; Ex 3:6, 14-15; 6:2-5). Some of God’s attributes are revealed implicitly in the biblical accounts of Creation, fall, Flood, Babel, and the exodus, and more fully in the various covenants God made with his people. To Israel, he identified himself as the God of Abraham, Isaac, and Jacob (Ex 3:15). To the pharaoh, he identified himself as the “God of Israel” or the “God of the Hebrews” (5:1-3).<\/p>\n<p>By the time the people of Israel had reached Mt Sinai, the revelation of God’s attributes in the biblical narrative had become more explicit: “The <span>Lord<\/span>, the <span>Lord<\/span>, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers upon the children and the children’s children, to the third and the fourth generation” (Ex 34:6-7, <span>rsv<\/span>). This summary is repeated elsewhere with slight variations (Nm 14:18; Neh 9:17; Ps 103:8; Jer 32:18; Jon 4:2).<\/p>\n<p>Preview<\/p>\n<p>• The Attributes of God<\/p>\n<p>• Incommunicable Attributes<\/p>\n<p>• Communicable Attributes<\/p>\n<p class=\"h2\" id=\"TheAttributesofGod\">The Attributes of God<\/p>\n<p>The historic Christian confessions refer to various characteristics of God without calling them attributes or classifying them. The Westminster Shorter Catechism (1647) shows a tendency toward classification, describing God as “a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness and truth.” The first four attributes qualify the others.<\/p>\n<p>Several ways of classifying the attributes have been suggested. Generally such schemes divide the divine attributes into pairs: negative and positive, natural and moral, absolute and relative, immanent and eminent, intransitive and transitive, quiescent and operative, antithetical and synthetical, or incommunicable and communicable. Roman Catholics prefer the distinction of negative and positive, or natural and moral. Lutherans generally favor the distinction between quiescent and operative attributes. Reformed and evangelical scholars usually distinguish incommunicable and communicable attributes. Karl Barth grouped the attributes under freedom and love, and then proposed pairs of attributes that reflect freedom-love or love-freedom. In spite of the diversity of labels given the groups of attributes, surprising agreement exists in the attributes listed under each group.<\/p>\n<p>This article will make a distinction between incommunicable and communicable attributes without considering the classification itself as significant. No classification of God’s attributes is fully satisfactory. The <em>incommunicable<\/em> attributes emphasize the absolute distinctness of God, his transcendent greatness and exalted nature. Such attributes have little or no analogy in God’s creatures. The <em>communicable<\/em> attributes find some reflection or analogy in human beings created in God’s image. They indicate the immanence of God in relation to creatures. Yet all the attributes are God’s attributes; the distinction between God and man, between Creator and creature, is always basic.<\/p>\n<p class=\"h2\" id=\"IncommunicableAttributes\">Incommunicable Attributes<\/p>\n<p>Acknowledging some diversity of theological opinion, the following attributes will be considered incommunicable: unity, spirituality, independence, immutability, eternity, and immensity. In addition, the incomprehensibility of God must be mentioned.<\/p>\n<p>God’s <em>incomprehensibility<\/em> is sometimes included in lists of his attributes. It seems preferable to regard it as a description of human inability to understand God fully. Incomprehensibility is therefore not an attribute, although it is a given in every discussion of God. Through his revelation God is truly known by faith, yet no creature will ever comprehend God the Creator. Likewise, no one will ever fully understand any one of God’s attributes. Acknowledgment of God’s incomprehensibility should contribute to a spirit of humility in every consideration of God and his attributes (Pss 139:6; 145:3; Is 40:28; 55:8-9; Mt 11:25-27; Rom 11:33-36; 1 Cor 2:6-16; 13:8-13).<\/p>\n<p>God’s <em>unity<\/em> is an expression of monotheism—the fact that the God of Scripture is the only, living, true God (Dt 6:4; Mk 12:29; Jn 17:3). All other gods are idols and figments of human imagination. This attribute is reflected in the first commandment: “You shall have no other gods before me” (Ex 20:3).<\/p>\n<p>God’s <em>spirituality<\/em> indicates that God is not physical and is invisible. Positively it means that God is personal, living, self-conscious, and self-determining. The invisible God cannot be seen by human eyes (Ex 33:20), so the second commandment forbids every visible representation of God (20:4). Because God is Spirit, he must be worshiped in spirit and in truth (Jn 4:24).<\/p>\n<p>God’s <em>independence<\/em> or self-existence indicates that he is not dependent upon anything outside himself. He is self-sufficient in his existence, in his decrees, and in all his works. God has “life in himself” (Jn 5:26) and “he himself gives life and breath and everything” (Acts 17:25). To Israel, he revealed himself as the “<span>I Am<\/span>” (Ex 3:14), and he made Israel a covenant people for his own possession. God continues to work out his will in the world, and even though he uses various means, his independence remains intact. Thus, he enters into fellowship with his covenant people, and he publishes the gospel through human agents.<\/p>\n<p>God’s <em>immutability<\/em> or constancy expresses his changelessness and his faithfulness to himself, to his decrees, promises, and works. He remains forever the same true God who undergoes no change from within or from anything outside himself. And so in James 1:17 we read: “Every good endowment and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change” (<span>rsv<\/span>). God’s oath to Abraham expressed his immutability so that his covenant people could be sure of the “unchangeable character of his purpose” (Heb 6:17). Samuel told King Saul that the Lord would not “change his mind; for he is not a man” (1 Sm 15:29, <span>niv<\/span>; cf. Nm 23:19). “For I the <span>Lord<\/span> do not change” (Mal 3:6). That was God’s explanation for not destroying sinful Judah; he shows mercy and keeps his covenant. Because “Jesus Christ is the same yesterday and today and forever,” Christians are warned not to be “led by diverse and strange teachings” (Heb 13:8-9).<\/p>\n<p>God’s immutability or constancy does not imply that he is static or immobile. He is a dynamic, living God who is constantly working (Jn 5:17). Sometimes God is described as being sorry, repenting, or changing his mind (Gn 6:6-7; 1 Sm 15:11; Jon 3:10). In their contexts, such figurative expressions show the constancy of a God who, in holiness and righteousness, always abhors sin and reacts against it. In his grace and mercy, he forgives the penitent, and he carries out his promises without fail (Ps 110:4; Is 46:10; Jer 18:7-10; Eph 1:11). Thus, the constancy of God is significant in all human relationships with him, including petitions offered in prayer.<\/p>\n<p>God’s <em>eternity<\/em> indicates his transcendence over time. He is timeless and everlasting. He has no beginning or end; he does not undergo growth, development, or maturation. He existed before the creation of the world; he dwells now in eternity; he will continue as the eternal God even when history ends. Scripture speaks of God as “eternal” (Dt 33:27), “the King” (1 Tm 1:17), “the beginning and the end” (Rv 22:13). He “inhabits eternity” (Is 57:15) and his “years have no end” (Ps 102:27; cf. 2 Pt 3:8). Although God is above time and is timeless, time is his creation and history is the arena of his work. “When the time had fully come God sent forth his Son” (Gal 4:4); Jesus Christ died on a Friday and rose on the third day.<\/p>\n<p>God’s <em>immensity<\/em> and <em>omnipresence<\/em> express his transcendence over space. God fills heaven and earth (Jer 23:23-24). Heaven is his throne, and the earth his footstool, so he is not restricted to a temple building (Is 66:1; Acts 17:24). Yet God is immanent in this world and is actively at work in it to establish his kingdom. No one can hide from the omnipresent God (Ps 139:6-12). Jesus promised, “I am with you always, to the close of the age” (Mt 28:20). Since Pentecost (Acts 2), the Holy Spirit is said actually to dwell within the bodies of believers (1 Cor 6:19).<\/p>\n<p class=\"h2\" id=\"CommunicableAttributes\">Communicable Attributes<\/p>\n<p>Many attributes of God can be classified under this heading, although it is sometimes difficult to say which biblical references to God should be regarded as attributes. A rich diversity of terminology is found in Scripture, with many synonyms. For convenience, the communicable attributes are often classified as intellectual, moral, and volitional.<\/p>\n<h5>Intellectual Attributes<\/h5>\n<p>God’s <em>knowledge<\/em> indicates that in a unique way God knows himself and all things possible and actual. <em>Omniscience<\/em> means that “he knows everything” (1 Jn 3:20). “Even before a word is on my tongue, lo, O <span>Lord<\/span>, thou knowest it altogether” (Ps 139:4), including the secret thoughts of a person’s heart. God’s righteous judgment is rooted in the fact that he “knows the thoughts of man” (Ps 94:11). Acknowledging that God’s omniscience is incomprehensible, the psalmist finds it a source of comfort (139:1-5). All the “treasures of wisdom and knowledge” are hidden in Christ (Col 2:3); therefore, the Christian is told to bring every thought captive to obey Christ (2 Cor 10:5). Christian sanctification includes renewal in knowledge to become more like Christ (Col 3:10).<\/p>\n<p>God’s <em>wisdom<\/em> indicates that he uses his knowledge in the best possible manner to achieve his goals. God’s works are varied, but they are all done in wisdom (Ps 104:24). “The <span>Lord<\/span> by wisdom founded the earth” (Prv 3:19); his providence also displays his wisdom (Gn 50:20). Redemption through Jesus Christ reveals God’s wisdom (1 Cor 1:24) and awakens awe and praise (Rom 11:33-36). Human beings should seek wisdom (Prv 3:21)—wisdom rooted in the fear of God (Jb 28:28; Ps 111:10; Prv 9:10). Christians are said to be “wise in Christ” (1 Cor 4:10), and Christ charges them to act wisely (Mt 10:16), thus emulating the wisdom of God.<\/p>\n<p>God’s <em>veracity<\/em> expresses his truthfulness and faithfulness. He is the truth and he is faithful to himself, to his Word, and to his promises (2 Tm 2:13). “God is light and in him is no darkness at all” (1 Jn 1:5); therefore, his followers are to walk in the light (vv 6-7). Jesus is “the way, and the truth, and the life” (Jn 14:6); hence, Christians are to walk in the truth and show faithfulness in their lives.<\/p>\n<h5>Moral Attributes<\/h5>\n<p>The most comprehensive description of God’s moral character is his <em>goodness.<\/em> God deals bountifully and kindly with all his creatures. He is “good to all” (Ps 145:9). Jesus insisted that “no one is good but God alone” (Mk 10:18; Lk 18:19). The redeemed praise God for his goodness (1 Chr 16:34; 2 Chr 5:13; Pss 106:1; 107:1; 118:1; 136:1; Jer 33:11) and are called upon to emulate this divine characteristic (Mt 5:45; Lk 6:27-36).<\/p>\n<p>God’s <em>love<\/em> is the heartbeat of the gospel. Perfect love flows among the Persons of the Trinity (Jn 3:35; 17:24). At Sinai God revealed himself as abounding in steadfast love and faithfulness (Ex 34:6-7), and all his covenantal relations with Abraham’s descendants showed his steadfast love. The chief manifestation of God’s love was the sending of his Son, Jesus Christ (Jn 3:16). The apostle John, who declared that “God is love,” pointed to the cross to indicate what that love really meant: “he loved us and sent his Son to be the expiation for our sins” (1 Jn 4:8, 10).<\/p>\n<p>God’s love shown to undeserving sinners is called <em>grace<\/em> (Eph 1:6-8; 2:7-9; Ti 3:4). <em>Mercy<\/em> is God’s love (sometimes his goodness) shown to those in misery and distress. God is <em>longsuffering<\/em> or patient in his love; he gives time for repentance.<\/p>\n<p>God’s <em>holiness<\/em> depicts the moral purity and excellence of God. The description of Jesus’ holiness is applicable to each of the Persons of the Trinity: “holy, blameless, unstained, separated from sinners, exalted above the heavens” (Heb 7:26). The root idea of holiness is to be separate or set apart. Because of his inherent holiness, God is distinct from everything impure or unholy. God alone is holy; his name is holy, and he bears the name the “Holy One” (Pss 78:41; 89:18; 99:3, 9; 111:9; Is 12:6; Jer 51:5; Rv 15:4). Angels praise God’s holiness (Is 6:3; Rv 4:8). Objects, places, and people are called holy when set apart for the worship of God. Because God is holy, his people are called to holiness (Lv 11:44-45; 19:2; 1 Pt 1:14-15). God’s discipline of his people is aimed at making them share his holiness (Heb 12:10). The holiness of God is so prominent in Scripture that some have (mistakenly) regarded it as God’s chief attribute.<\/p>\n<h5>Volitional Attributes<\/h5>\n<p>God’s <em>sovereignty<\/em> indicates the divine authority with which he rules the entire creation and in his sovereign good pleasure does whatever he wills. God is King over the entire creation, and he rules the destiny of human beings and nations. He restores his kingdom through Jesus Christ; the risen Lord revealed that all authority in heaven and on earth was given to him (Mt 28:18). Election to salvation in Christ is “according to the purpose of him who accomplishes all things according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>). God’s sovereign will, though free, is not arbitrary; it is righteous and holy. He created the world and gave his law as the rule for his people’s lives; he covenants, blesses, and judges. God is the “King of kings and Lord of lords” (1 Tm 6:15); he calls all his subjects to obedient love (Dt 6:4-5; Mt 22:37-40; 1 Jn 5:3).<\/p>\n<p>God’s <em>sovereign power<\/em> means that he is without bounds or limit in ability; he is <em>omnipotent<\/em> or almighty (Rv 4:8). By his powerful word, he created all things, and upholds “the universe by his word of power” (Heb 1:3). There is nothing too hard for the Lord God Almighty (Gn 18:14; Jer 32:27; Mt 19:26); he keeps his gracious covenant and fulfills all his promises (Lk 1:37; 2 Tm 2:13; Heb 6:18). The gospel is “the power of God for salvation” (Rom 1:16), for Christ is “the power of God” to save (1 Cor 1:24). Hence, believers must come to know “the immeasurable greatness of his power in us who believe, according to the working of his great might which he accomplished in Christ when he raised him from the dead and made him sit at his right hand in the heavenly places” (Eph 1:19-20, <span>rsv<\/span>).<\/p>\n<h5>God’s Glory<\/h5>\n<p>All the attributes of God are summarized in Scripture’s references to the <em>glory<\/em> of God. The majesty, splendor, beauty, and brilliance of God who dwells in unapproachable light are expressed by this indefinable term. The God of glory appeared to our father Abraham (Acts 7:2); God showed his glory to Moses (Ex 33:18-19; 34:6-7). The God of the Lord Jesus Christ is the Father of glory (Eph 1:17). The heavens declare the glory of God (Ps 19:1); the majesty and glory of God fill heaven and earth (8:1). When finally every tongue shall confess Jesus as Lord, it will be for the glory of God the Father (Phil 2:11). Human beings were created for God’s glory, and Christian believers are instructed to do everything for the glory of God (1 Cor 10:31), thus reflecting in themselves his inherent glory.<\/p>","content_en":"<h3>GOD, Being and Attributes of<\/h3>\n<p>Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption.<\/p>\n<p>According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Acts 14:16-17; 17:22-31). The fullest revelation of God’s attributes is seen in his work of redemption through Jesus Christ.<\/p>\n<p>How does Scripture express the characteristics of God? First, in the divine names by which God revealed himself (Gn 1:1; 2:4; 17:1; Ex 3:6, 14-15; 6:2-5). Some of God’s attributes are revealed implicitly in the biblical accounts of Creation, fall, Flood, Babel, and the exodus, and more fully in the various covenants God made with his people. To Israel, he identified himself as the God of Abraham, Isaac, and Jacob (Ex 3:15). To the pharaoh, he identified himself as the “God of Israel” or the “God of the Hebrews” (5:1-3).<\/p>\n<p>By the time the people of Israel had reached Mt Sinai, the revelation of God’s attributes in the biblical narrative had become more explicit: “The <span>Lord<\/span>, the <span>Lord<\/span>, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers upon the children and the children’s children, to the third and the fourth generation” (Ex 34:6-7, <span>rsv<\/span>). This summary is repeated elsewhere with slight variations (Nm 14:18; Neh 9:17; Ps 103:8; Jer 32:18; Jon 4:2).<\/p>\n<p>Preview<\/p>\n<p>• The Attributes of God<\/p>\n<p>• Incommunicable Attributes<\/p>\n<p>• Communicable Attributes<\/p>\n<p class=\"h2\" id=\"TheAttributesofGod\">The Attributes of God<\/p>\n<p>The historic Christian confessions refer to various characteristics of God without calling them attributes or classifying them. The Westminster Shorter Catechism (1647) shows a tendency toward classification, describing God as “a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness and truth.” The first four attributes qualify the others.<\/p>\n<p>Several ways of classifying the attributes have been suggested. Generally such schemes divide the divine attributes into pairs: negative and positive, natural and moral, absolute and relative, immanent and eminent, intransitive and transitive, quiescent and operative, antithetical and synthetical, or incommunicable and communicable. Roman Catholics prefer the distinction of negative and positive, or natural and moral. Lutherans generally favor the distinction between quiescent and operative attributes. Reformed and evangelical scholars usually distinguish incommunicable and communicable attributes. Karl Barth grouped the attributes under freedom and love, and then proposed pairs of attributes that reflect freedom-love or love-freedom. In spite of the diversity of labels given the groups of attributes, surprising agreement exists in the attributes listed under each group.<\/p>\n<p>This article will make a distinction between incommunicable and communicable attributes without considering the classification itself as significant. No classification of God’s attributes is fully satisfactory. The <em>incommunicable<\/em> attributes emphasize the absolute distinctness of God, his transcendent greatness and exalted nature. Such attributes have little or no analogy in God’s creatures. The <em>communicable<\/em> attributes find some reflection or analogy in human beings created in God’s image. They indicate the immanence of God in relation to creatures. Yet all the attributes are God’s attributes; the distinction between God and man, between Creator and creature, is always basic.<\/p>\n<p class=\"h2\" id=\"IncommunicableAttributes\">Incommunicable Attributes<\/p>\n<p>Acknowledging some diversity of theological opinion, the following attributes will be considered incommunicable: unity, spirituality, independence, immutability, eternity, and immensity. In addition, the incomprehensibility of God must be mentioned.<\/p>\n<p>God’s <em>incomprehensibility<\/em> is sometimes included in lists of his attributes. It seems preferable to regard it as a description of human inability to understand God fully. Incomprehensibility is therefore not an attribute, although it is a given in every discussion of God. Through his revelation God is truly known by faith, yet no creature will ever comprehend God the Creator. Likewise, no one will ever fully understand any one of God’s attributes. Acknowledgment of God’s incomprehensibility should contribute to a spirit of humility in every consideration of God and his attributes (Pss 139:6; 145:3; Is 40:28; 55:8-9; Mt 11:25-27; Rom 11:33-36; 1 Cor 2:6-16; 13:8-13).<\/p>\n<p>God’s <em>unity<\/em> is an expression of monotheism—the fact that the God of Scripture is the only, living, true God (Dt 6:4; Mk 12:29; Jn 17:3). All other gods are idols and figments of human imagination. This attribute is reflected in the first commandment: “You shall have no other gods before me” (Ex 20:3).<\/p>\n<p>God’s <em>spirituality<\/em> indicates that God is not physical and is invisible. Positively it means that God is personal, living, self-conscious, and self-determining. The invisible God cannot be seen by human eyes (Ex 33:20), so the second commandment forbids every visible representation of God (20:4). Because God is Spirit, he must be worshiped in spirit and in truth (Jn 4:24).<\/p>\n<p>God’s <em>independence<\/em> or self-existence indicates that he is not dependent upon anything outside himself. He is self-sufficient in his existence, in his decrees, and in all his works. God has “life in himself” (Jn 5:26) and “he himself gives life and breath and everything” (Acts 17:25). To Israel, he revealed himself as the “<span>I Am<\/span>” (Ex 3:14), and he made Israel a covenant people for his own possession. God continues to work out his will in the world, and even though he uses various means, his independence remains intact. Thus, he enters into fellowship with his covenant people, and he publishes the gospel through human agents.<\/p>\n<p>God’s <em>immutability<\/em> or constancy expresses his changelessness and his faithfulness to himself, to his decrees, promises, and works. He remains forever the same true God who undergoes no change from within or from anything outside himself. And so in James 1:17 we read: “Every good endowment and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change” (<span>rsv<\/span>). God’s oath to Abraham expressed his immutability so that his covenant people could be sure of the “unchangeable character of his purpose” (Heb 6:17). Samuel told King Saul that the Lord would not “change his mind; for he is not a man” (1 Sm 15:29, <span>niv<\/span>; cf. Nm 23:19). “For I the <span>Lord<\/span> do not change” (Mal 3:6). That was God’s explanation for not destroying sinful Judah; he shows mercy and keeps his covenant. Because “Jesus Christ is the same yesterday and today and forever,” Christians are warned not to be “led by diverse and strange teachings” (Heb 13:8-9).<\/p>\n<p>God’s immutability or constancy does not imply that he is static or immobile. He is a dynamic, living God who is constantly working (Jn 5:17). Sometimes God is described as being sorry, repenting, or changing his mind (Gn 6:6-7; 1 Sm 15:11; Jon 3:10). In their contexts, such figurative expressions show the constancy of a God who, in holiness and righteousness, always abhors sin and reacts against it. In his grace and mercy, he forgives the penitent, and he carries out his promises without fail (Ps 110:4; Is 46:10; Jer 18:7-10; Eph 1:11). Thus, the constancy of God is significant in all human relationships with him, including petitions offered in prayer.<\/p>\n<p>God’s <em>eternity<\/em> indicates his transcendence over time. He is timeless and everlasting. He has no beginning or end; he does not undergo growth, development, or maturation. He existed before the creation of the world; he dwells now in eternity; he will continue as the eternal God even when history ends. Scripture speaks of God as “eternal” (Dt 33:27), “the King” (1 Tm 1:17), “the beginning and the end” (Rv 22:13). He “inhabits eternity” (Is 57:15) and his “years have no end” (Ps 102:27; cf. 2 Pt 3:8). Although God is above time and is timeless, time is his creation and history is the arena of his work. “When the time had fully come God sent forth his Son” (Gal 4:4); Jesus Christ died on a Friday and rose on the third day.<\/p>\n<p>God’s <em>immensity<\/em> and <em>omnipresence<\/em> express his transcendence over space. God fills heaven and earth (Jer 23:23-24). Heaven is his throne, and the earth his footstool, so he is not restricted to a temple building (Is 66:1; Acts 17:24). Yet God is immanent in this world and is actively at work in it to establish his kingdom. No one can hide from the omnipresent God (Ps 139:6-12). Jesus promised, “I am with you always, to the close of the age” (Mt 28:20). Since Pentecost (Acts 2), the Holy Spirit is said actually to dwell within the bodies of believers (1 Cor 6:19).<\/p>\n<p class=\"h2\" id=\"CommunicableAttributes\">Communicable Attributes<\/p>\n<p>Many attributes of God can be classified under this heading, although it is sometimes difficult to say which biblical references to God should be regarded as attributes. A rich diversity of terminology is found in Scripture, with many synonyms. For convenience, the communicable attributes are often classified as intellectual, moral, and volitional.<\/p>\n<h5>Intellectual Attributes<\/h5>\n<p>God’s <em>knowledge<\/em> indicates that in a unique way God knows himself and all things possible and actual. <em>Omniscience<\/em> means that “he knows everything” (1 Jn 3:20). “Even before a word is on my tongue, lo, O <span>Lord<\/span>, thou knowest it altogether” (Ps 139:4), including the secret thoughts of a person’s heart. God’s righteous judgment is rooted in the fact that he “knows the thoughts of man” (Ps 94:11). Acknowledging that God’s omniscience is incomprehensible, the psalmist finds it a source of comfort (139:1-5). All the “treasures of wisdom and knowledge” are hidden in Christ (Col 2:3); therefore, the Christian is told to bring every thought captive to obey Christ (2 Cor 10:5). Christian sanctification includes renewal in knowledge to become more like Christ (Col 3:10).<\/p>\n<p>God’s <em>wisdom<\/em> indicates that he uses his knowledge in the best possible manner to achieve his goals. God’s works are varied, but they are all done in wisdom (Ps 104:24). “The <span>Lord<\/span> by wisdom founded the earth” (Prv 3:19); his providence also displays his wisdom (Gn 50:20). Redemption through Jesus Christ reveals God’s wisdom (1 Cor 1:24) and awakens awe and praise (Rom 11:33-36). Human beings should seek wisdom (Prv 3:21)—wisdom rooted in the fear of God (Jb 28:28; Ps 111:10; Prv 9:10). Christians are said to be “wise in Christ” (1 Cor 4:10), and Christ charges them to act wisely (Mt 10:16), thus emulating the wisdom of God.<\/p>\n<p>God’s <em>veracity<\/em> expresses his truthfulness and faithfulness. He is the truth and he is faithful to himself, to his Word, and to his promises (2 Tm 2:13). “God is light and in him is no darkness at all” (1 Jn 1:5); therefore, his followers are to walk in the light (vv 6-7). Jesus is “the way, and the truth, and the life” (Jn 14:6); hence, Christians are to walk in the truth and show faithfulness in their lives.<\/p>\n<h5>Moral Attributes<\/h5>\n<p>The most comprehensive description of God’s moral character is his <em>goodness.<\/em> God deals bountifully and kindly with all his creatures. He is “good to all” (Ps 145:9). Jesus insisted that “no one is good but God alone” (Mk 10:18; Lk 18:19). The redeemed praise God for his goodness (1 Chr 16:34; 2 Chr 5:13; Pss 106:1; 107:1; 118:1; 136:1; Jer 33:11) and are called upon to emulate this divine characteristic (Mt 5:45; Lk 6:27-36).<\/p>\n<p>God’s <em>love<\/em> is the heartbeat of the gospel. Perfect love flows among the Persons of the Trinity (Jn 3:35; 17:24). At Sinai God revealed himself as abounding in steadfast love and faithfulness (Ex 34:6-7), and all his covenantal relations with Abraham’s descendants showed his steadfast love. The chief manifestation of God’s love was the sending of his Son, Jesus Christ (Jn 3:16). The apostle John, who declared that “God is love,” pointed to the cross to indicate what that love really meant: “he loved us and sent his Son to be the expiation for our sins” (1 Jn 4:8, 10).<\/p>\n<p>God’s love shown to undeserving sinners is called <em>grace<\/em> (Eph 1:6-8; 2:7-9; Ti 3:4). <em>Mercy<\/em> is God’s love (sometimes his goodness) shown to those in misery and distress. God is <em>longsuffering<\/em> or patient in his love; he gives time for repentance.<\/p>\n<p>God’s <em>holiness<\/em> depicts the moral purity and excellence of God. The description of Jesus’ holiness is applicable to each of the Persons of the Trinity: “holy, blameless, unstained, separated from sinners, exalted above the heavens” (Heb 7:26). The root idea of holiness is to be separate or set apart. Because of his inherent holiness, God is distinct from everything impure or unholy. God alone is holy; his name is holy, and he bears the name the “Holy One” (Pss 78:41; 89:18; 99:3, 9; 111:9; Is 12:6; Jer 51:5; Rv 15:4). Angels praise God’s holiness (Is 6:3; Rv 4:8). Objects, places, and people are called holy when set apart for the worship of God. Because God is holy, his people are called to holiness (Lv 11:44-45; 19:2; 1 Pt 1:14-15). God’s discipline of his people is aimed at making them share his holiness (Heb 12:10). The holiness of God is so prominent in Scripture that some have (mistakenly) regarded it as God’s chief attribute.<\/p>\n<h5>Volitional Attributes<\/h5>\n<p>God’s <em>sovereignty<\/em> indicates the divine authority with which he rules the entire creation and in his sovereign good pleasure does whatever he wills. God is King over the entire creation, and he rules the destiny of human beings and nations. He restores his kingdom through Jesus Christ; the risen Lord revealed that all authority in heaven and on earth was given to him (Mt 28:18). Election to salvation in Christ is “according to the purpose of him who accomplishes all things according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>). God’s sovereign will, though free, is not arbitrary; it is righteous and holy. He created the world and gave his law as the rule for his people’s lives; he covenants, blesses, and judges. God is the “King of kings and Lord of lords” (1 Tm 6:15); he calls all his subjects to obedient love (Dt 6:4-5; Mt 22:37-40; 1 Jn 5:3).<\/p>\n<p>God’s <em>sovereign power<\/em> means that he is without bounds or limit in ability; he is <em>omnipotent<\/em> or almighty (Rv 4:8). By his powerful word, he created all things, and upholds “the universe by his word of power” (Heb 1:3). There is nothing too hard for the Lord God Almighty (Gn 18:14; Jer 32:27; Mt 19:26); he keeps his gracious covenant and fulfills all his promises (Lk 1:37; 2 Tm 2:13; Heb 6:18). The gospel is “the power of God for salvation” (Rom 1:16), for Christ is “the power of God” to save (1 Cor 1:24). Hence, believers must come to know “the immeasurable greatness of his power in us who believe, according to the working of his great might which he accomplished in Christ when he raised him from the dead and made him sit at his right hand in the heavenly places” (Eph 1:19-20, <span>rsv<\/span>).<\/p>\n<h5>God’s Glory<\/h5>\n<p>All the attributes of God are summarized in Scripture’s references to the <em>glory<\/em> of God. The majesty, splendor, beauty, and brilliance of God who dwells in unapproachable light are expressed by this indefinable term. The God of glory appeared to our father Abraham (Acts 7:2); God showed his glory to Moses (Ex 33:18-19; 34:6-7). The God of the Lord Jesus Christ is the Father of glory (Eph 1:17). The heavens declare the glory of God (Ps 19:1); the majesty and glory of God fill heaven and earth (8:1). When finally every tongue shall confess Jesus as Lord, it will be for the glory of God the Father (Phil 2:11). Human beings were created for God’s glory, and Christian believers are instructed to do everything for the glory of God (1 Cor 10:31), thus reflecting in themselves his inherent glory.<\/p>","summary_ro":"GOD, Being and Attributes of Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption. According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Ac...","summary_en":"GOD, Being and Attributes of Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption. According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Ac...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15871,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hebrew Language","title_en":"Hebrew Language","content_ro":"<h3>HEBREW LANGUAGE<\/h3>\n<p>Language of the Jewish people. The name Hebrew is not applied by the OT to its own language, although the NT does use the name that way. In the OT, “Hebrew” means the individual or people who used the language. The language itself is called “the language of Canaan” (Is 19:18, <span>nlt<\/span> mg) or “the language of Judah” (Neh 13:24).<\/p>\n<p>Preview<\/p>\n<p>• Origin and History<\/p>\n<p>• Family of Languages<\/p>\n<p>• Character<\/p>\n<p>• Hebrew Script and Grammar<\/p>\n<p>• Style<\/p>\n<p>• Legacy<\/p>\n<p class=\"h2\" id=\"OriginandHistory\">Origin and History<\/p>\n<p>In the Middle Ages a common view was that Hebrew was the primitive language of humankind. Even in colonial America, Hebrew was still referred to as “the mother of all languages.” Linguistic scholarship has now made this theory untenable.<\/p>\n<p>Hebrew is actually one of several Canaanite dialects that included Phoenician, Ugaritic, and Moabite. Other Canaanite dialects (for example, Ammonite) existed but have left insufficient inscriptions for scholarly investigation. Such dialects were already present in the land of Canaan before its conquest by the Israelites.<\/p>\n<p>Until about 1974, the oldest witnesses to Canaanite language were found in the Ugarit and Amarna records dating from the 14th and 15th centuries <span>BC<\/span>. A few Canaanite words and expressions appeared in earlier Egyptian records, but the origin of Canaanite has been uncertain. Between 1974 and 1976, however, nearly 17,000 tablets were dug up at Tell Mardikh (ancient Ebla) in northern Syria, written in a previously unknown Semitic dialect. Because they possibly date back to 2400 <span>BC<\/span> (perhaps even earlier), many scholars think that language may be the “Old Canaanite” that gave rise to Hebrew. By 1977, when another 1,000 tablets were unearthed, only about 100 inscriptions from Ebla had been reported on. Languages change over a long period of time. For example, the English used in the time of Alfred the Great (ninth century <span>AD<\/span>) seems almost like a foreign language to contemporary English speakers. Although Hebrew was no exception to the general principle, like other Semitic languages it remained remarkably stable over many centuries. Poems such as the Song of Deborah (Jgs 5) tended to preserve the language’s oldest form. Changes that took place later in the long history of the language are shown in the presence of archaic words (often preserved in poetic language) and a general difference in style. For example, the book of Job reflects a more archaic style than the book of Esther.<\/p>\n<p>Various Hebrew dialects apparently existed side by side in OT times, as reflected in the episode involving the pronunciation of the Hebrew word “shibboleth\/sibboleth” (Jgs 12:4-6). It seems that the Israelites east of the Jordan pronounced the initial letter with a strong “sh” sound, while those in Canaan gave it the simple “s” sound. Scholars have also identified features of Hebrew that could be described as reflecting the northern or southern parts of the country.<\/p>\n<p class=\"h2\" id=\"FamilyofLanguages\">Family of Languages<\/p>\n<p>Hebrew belongs to the Semitic family of languages; these languages were used from the Mediterranean Sea to the mountains east of the Euphrates River valley, and from Armenia (Turkey) in the north to the southern extremity of the Arabian peninsula. Semitic languages are classified as Southern (Arabic and Ethiopic), Eastern (Akkadian), and Northwestern (Aramaic, Syriac, and Canaanite—Hebrew, Phoenician, Ugaritic, and Moabite).<\/p>\n<p class=\"h2\" id=\"Character\">Character<\/p>\n<p>Hebrew, like the other early Semitic languages, concentrates on observation more than reflection. That is, things are generally observed according to their appearance as phenomena, not analyzed as to their inward being or essence. Effects are observed but not traced through a series of causes.<\/p>\n<p>Hebrew’s vividness, conciseness, and simplicity make the language difficult to translate fully. It is amazingly concise and direct. For example, Psalm 23 contains 55 words; most translations require about twice that many to translate it. The first two lines, with slashes separating the individual Hebrew words in the original, read:<\/p>\n<p>The Lord\/[is] my shepherd\/<\/p>\n<p>I shall want\/not<\/p>\n<p>Thus eight English words are required to translate four Hebrew words.<\/p>\n<p>Hebrew does not use separate, distinct expressions for every shade of thought. Someone has said, “The Semites have been the quarries whose great rough blocks the Greeks have trimmed, polished, and fitted together. The former gave religion; the latter philosophy.”<\/p>\n<p>Hebrew is a pictorial language in which the past is not merely described but verbally painted. Not just a landscape is presented but a moving panorama. The course of events is reenacted in the mind’s sight. (Note the frequent use of “behold,” a Hebraism carried over to the NT.) Such common Hebraic expressions as “he arose and went,” “he opened his lips and spoke,” “he lifted up his eyes and saw,” and “he lifted up his voice and wept” illustrate the pictorial strength of the language.<\/p>\n<p>Many profound theological expressions of the OT are tightly bound up with Hebrew language and grammar. Even the most sacred name of God himself, “the <span>Lord<\/span>” (Yahweh), is directly related to the Hebrew verb “to be” (or perhaps “to cause to be”). Many other names of persons and places in the OT can best be understood only with a working knowledge of Hebrew.<\/p>\n<p class=\"h2\" id=\"HebrewScriptandGrammar\">Hebrew Script and Grammar<\/p>\n<h5>Alphabet and Script<\/h5>\n<p>The Hebrew alphabet consists of 22 consonants; signs for vowels were devised and added late in the language’s history. The origin of the alphabet is unknown. The oldest examples of a Canaanite alphabet were preserved in the Ugaritic cuneiform alphabet of the 14th century <span>BC<\/span>.<\/p>\n<p>The old style of writing the letters is called the Phoenician or paleo-Hebrew script. It is the predecessor of the Greek and other Western alphabets. The script used in modern Hebrew Bibles (Aramaic or square script) came into vogue after Israel’s exile into Babylon (sixth century <span>BC<\/span>). The older style was still used sporadically in the early Christian era on coins and for writing God’s name (as in the Dead Sea Scrolls). Hebrew has always been written right to left.<\/p>\n\n<h5>Consonants<\/h5>\n<p>The Canaanite alphabet of the Phoenician and Moabite languages had 22 consonants. The older Canaanite language reflected in Ugaritic had more consonants. Arabic also preserves some Old Canaanite consonants found in Ugaritic but missing in Hebrew.<\/p>\n<h5>Vowels<\/h5>\n<p>In the original consonantal Hebrew script, vowels were simply understood by the writer or reader. On the basis of tradition and context, the reader would supply whatever vowels were needed, much as is done in English abbreviations (“bldg.” for “building”; “blvd.” for “boulevard”). After the collapse of the nation in <span>AD<\/span> 70, the dispersion of the Jews and the destruction of Jerusalem led to Hebrew’s becoming a “dead language,” no longer widely spoken. Loss of traditional pronunciation and understanding then became more of a possibility, so Jewish scribes felt a need for permanently establishing the vowel sounds.<\/p>\n<p>First, vowel letters called “mothers of reading” <em>(matres lectionis)<\/em> were added. These were consonants used especially to indicate long vowels. These were added before the Christian era, as the Dead Sea Scrolls reveal.<\/p>\n<p>Later (about the fifth century <span>AD<\/span>), the scribes called Masoretes added vowel signs to indicate short vowels. At least three different systems of vowel signs were employed at different times and places. The text used today represents the system devised by Masoretic scribes who worked in the city of Tiberias. The vowels, each of which may be long or short, are indicated by dots or dashes placed above or below the consonants. Certain combinations of dots and dashes represent very short vowel sounds, or “half-vowels.”<\/p>\n<h5>Linkage<\/h5>\n<p>Hebrew joins together many words that in Western languages would be written separately. Some prepositions (<span class=\"hebrew\" lang=\"he\">be<\/span>-, “in”; <span class=\"hebrew\" lang=\"he\">le<\/span>-, “to”; <span class=\"hebrew\" lang=\"he\">ke<\/span>-, “like”) are prefixed directly to the noun or verb that they introduce, as are the definite article <span class=\"hebrew\" lang=\"he\">ha<\/span>-, “the” and the conjunction <span class=\"hebrew\" lang=\"he\">wa<\/span>-, “and.” Suffixes are used for pronouns, either in the possessive or accusative relationship. The same word may simultaneously have both a prefix and a suffix.<\/p>\n<h5>Nouns<\/h5>\n<p>Hebrew has no neuter gender; everything is masculine or feminine. Inanimate objects may be either masculine or feminine, depending on the formation or character of the word. Usually, abstract ideas or words indicating a group are feminine. Nouns are derived from roots and are formed in various ways, either by vowel modification or by adding prefixes or suffixes to the root. Contrary to Greek and many Western languages, compound nouns are not characteristic of Hebrew.<\/p>\n<p>The Hebrew plural is formed by adding -<span class=\"hebrew\" lang=\"he\">im<\/span> for masculine nouns <em>(<\/em><span class=\"hebrew\" lang=\"he\">seraphim, cherubim<\/span><em>)<\/em> and -<span class=\"hebrew\" lang=\"he\">oth<\/span> for feminine nouns.<\/p>\n<p>Three original case endings indicating nominative, genitive, and accusative have dropped away during the evolution of Hebrew. To compensate for the lack of case endings, Hebrew resorts to various indicators. Indirect objects are indicated by the preposition <span class=\"hebrew\" lang=\"he\">le<\/span>-, “to”; direct objects by the objective sign <span class=\"hebrew\" lang=\"he\">’eth<\/span><em>;<\/em> the genitive relationship by putting the word before the genitive in the “construct state,” or shortened form.<\/p>\n<h5>Adjectives<\/h5>\n<p>Hebrew is deficient in adjectives. “A double heart” is indicated in the original Hebrew by “a heart and a heart” (Ps 12:2), and “two differing weights” is actually “a stone and a stone” (Dt 25:13); “the whole royal family” is “the seed of the kingdom” (2 Kgs 11:1).<\/p>\n<p>Adjectives that do exist in Hebrew have no comparative or superlative forms. Relationship is indicated by the preposition “from.” “Better than you” is expressed literally in Hebrew “good from you.” “The serpent was more subtle than any other beast” is literally “the serpent was subtle from every beast” (Gn 3:1). The superlative is expressed by several different constructions. The idea “very deep” is literally “deep, deep” (Eccl 7:24); the “best song” is literally “song of songs” (compare “king of kings”); “holiest” is literally “holy, holy, holy” (Is 6:3).<\/p>\n<h5>Verbs<\/h5>\n<p>Hebrew verbs are formed from a root usually consisting of three letters. From such roots, verbal forms are developed by a change of vowels or by adding prefixes or suffixes. The root consonants provide the semantic backbone of the language and give a stability of meaning not characteristic of Western languages. The vowels are quite flexible, giving Hebrew considerable elasticity.<\/p>\n<p>Hebrew verb usage is not characterized by precise definition of tenses. Hebrew tenses, especially in poetry, are largely determined by context. The two tense formations are the perfect (completed action) and imperfect (incomplete action). The imperfect is ambiguous. It represents the indicative mood (present, past, future) but may also represent such moods as the imperative, optative, and jussive or cohortative. A distinctive usage of the perfect tense is the “prophetic perfect,” where the perfect form represents a future event considered so sure that it is expressed as past (e.g., see Is 5:13, <span>kjv<\/span>).<\/p>\n<p class=\"h2\" id=\"Style\">Style<\/p>\n<h5>Vocabulary<\/h5>\n<p>Most Hebrew roots originally expressed some physical action or denoted some natural object. The verb “to decide” originally meant “to cut”; “to be true” originally meant “to be firmly fixed”; “to be right” meant “to be straight”; “to be honorable” meant “to be heavy.”<\/p>\n<p>Abstract terms are alien to the character of Hebrew; for example, biblical Hebrew has no specific words for “theology,” “philosophy,” or “religion.” Intellectual or theological concepts are expressed by concrete terms. The abstract idea of sin is represented by such words as “to miss the mark” or “crooked” or “rebellion” or “trespass” (“to cross over”). Mind or intellect is expressed by “heart” or “kidneys,” and emotion or compassion by “bowels” (see Is 63:15, <span>kjv<\/span>). Other concrete terms in Hebrew are “horn” for strength or vigor, “bones” for self, and “seed” for descendants. A mental quality is often depicted by the part of the body thought of as its most appropriate embodiment. Strength can be represented by “arm” or “hand,” anger by “nostril,” displeasure by “falling face,” acceptance by “shining face,” thinking by “say.”<\/p>\n<p>Some translators have attempted to represent a Hebrew word always by the same English word, but that leads to serious problems. Sometimes there is considerable disagreement on the exact shade of meaning of a Hebrew word in a given passage. A single root frequently represents a variety of meanings, depending on usage and context. The word for “bless” can also mean “curse, greet, favor, praise.” The word for “judgment” is used also for “justice, verdict, penalty, ordinance, duty, custom, manner.” The word for “strength” or “power” also means “army, virtue, worth, courage.”<\/p>\n<p>Further ambiguity arises from the fact that some Hebrew consonants stand for two different original consonants that have merged in the evolution of the language. Two words that on the surface appear to be identical may be traced back to two different roots. For an example of this phenomenon in English, compare “bass” (a fish) with “bass” (a vocalist).<\/p>\n<h5>Syntax<\/h5>\n<p>Hebrew syntax is relatively uncomplicated. Few subordinating conjunctions (“if,” “when,” “because,” etc.) are used; sentences are usually coordinated by using the simple conjunction “and.” English translations of biblical texts generally try to show the logical connection between successive sentences, even though it is not always clear. In Genesis 1:2–3:1, all but three of the 56 verses begin with “and,” yet the <span>nlt<\/span> translates that conjunction variously as “then” (1:3), “so” (v 27), “so” (2:1), and “instead” (v 6).<\/p>\n<p>Hebrew style is enlivened by use of direct discourse. The narrator does not simply state that “such and such a person said that . . .” (indirect discourse). Instead, the parties speak for themselves (direct discourse), creating a freshness that remains even after repeated reading.<\/p>\n<h5>Poetry<\/h5>\n<p>Hebrew poetry uses a variety of rhetorical devices. Some of them—such as assonance, alliteration, and acrostics—can be appreciated only in the original Hebrew. But parallelism, the most important characteristic of Hebrew poetry, is evident even in English translation. Among the many forms of parallelism possible, four common categories exist: (1) synonymous, a repeating style in which parallel lines say the same thing in different words; (2) antithetic, a contrasting style in which contrary thoughts are expressed; (3) completive, with a completing parallel line filling out the thought of the first; (4) climactic, in which an ascending parallel line picks up something from the first line and repeats it. Numerous other forms of parallelism enrich Hebrew poetry. The possible varations of parallelism are almost endless.<\/p>\n<h5>Figures of Speech<\/h5>\n<p>Hebrew abounds in expressive figures of speech based on the Hebrew people’s character and way of life. Certain odd but well-known expressions found in English literature come from the Hebrew style, like “apple of his eye” (Dt 32:10; Ps 17:8; Prv 7:2; Zec 2:8) and “skin of my teeth” (Job 19:20). Some of the more striking Hebrew modes of expression are hard to transfer into English, such as “to uncover the ear,” meaning “to disclose, reveal.” Others are more familiar, like “to stiffen the neck” for “to be stubborn, rebellious”; “to bend or incline the ear” for “to listen closely.”<\/p>\n<p class=\"h2\" id=\"Legacy\">Legacy<\/p>\n<p>English and a number of other modern languages have been enriched by Hebrew. English even contains a number of Hebrew “loan words.” Some of these have had wide influence (“amen,” “hallelujah,” “jubilee”). Many Hebrew proper nouns are used in modern languages for persons and places, such as David, Jonathan\/John, Miriam\/Mary, Bethlehem (the name of several towns and cities in the United States).<\/p>\n<p>Many common Hebrew expressions have been unconsciously accepted into English figures of speech, as in “mouth of the cave” and “face of the earth.” Some figures, such as “east of Eden,” have been used as titles for books and films.<\/p>","content_en":"<h3>HEBREW LANGUAGE<\/h3>\n<p>Language of the Jewish people. The name Hebrew is not applied by the OT to its own language, although the NT does use the name that way. In the OT, “Hebrew” means the individual or people who used the language. The language itself is called “the language of Canaan” (Is 19:18, <span>nlt<\/span> mg) or “the language of Judah” (Neh 13:24).<\/p>\n<p>Preview<\/p>\n<p>• Origin and History<\/p>\n<p>• Family of Languages<\/p>\n<p>• Character<\/p>\n<p>• Hebrew Script and Grammar<\/p>\n<p>• Style<\/p>\n<p>• Legacy<\/p>\n<p class=\"h2\" id=\"OriginandHistory\">Origin and History<\/p>\n<p>In the Middle Ages a common view was that Hebrew was the primitive language of humankind. Even in colonial America, Hebrew was still referred to as “the mother of all languages.” Linguistic scholarship has now made this theory untenable.<\/p>\n<p>Hebrew is actually one of several Canaanite dialects that included Phoenician, Ugaritic, and Moabite. Other Canaanite dialects (for example, Ammonite) existed but have left insufficient inscriptions for scholarly investigation. Such dialects were already present in the land of Canaan before its conquest by the Israelites.<\/p>\n<p>Until about 1974, the oldest witnesses to Canaanite language were found in the Ugarit and Amarna records dating from the 14th and 15th centuries <span>BC<\/span>. A few Canaanite words and expressions appeared in earlier Egyptian records, but the origin of Canaanite has been uncertain. Between 1974 and 1976, however, nearly 17,000 tablets were dug up at Tell Mardikh (ancient Ebla) in northern Syria, written in a previously unknown Semitic dialect. Because they possibly date back to 2400 <span>BC<\/span> (perhaps even earlier), many scholars think that language may be the “Old Canaanite” that gave rise to Hebrew. By 1977, when another 1,000 tablets were unearthed, only about 100 inscriptions from Ebla had been reported on. Languages change over a long period of time. For example, the English used in the time of Alfred the Great (ninth century <span>AD<\/span>) seems almost like a foreign language to contemporary English speakers. Although Hebrew was no exception to the general principle, like other Semitic languages it remained remarkably stable over many centuries. Poems such as the Song of Deborah (Jgs 5) tended to preserve the language’s oldest form. Changes that took place later in the long history of the language are shown in the presence of archaic words (often preserved in poetic language) and a general difference in style. For example, the book of Job reflects a more archaic style than the book of Esther.<\/p>\n<p>Various Hebrew dialects apparently existed side by side in OT times, as reflected in the episode involving the pronunciation of the Hebrew word “shibboleth\/sibboleth” (Jgs 12:4-6). It seems that the Israelites east of the Jordan pronounced the initial letter with a strong “sh” sound, while those in Canaan gave it the simple “s” sound. Scholars have also identified features of Hebrew that could be described as reflecting the northern or southern parts of the country.<\/p>\n<p class=\"h2\" id=\"FamilyofLanguages\">Family of Languages<\/p>\n<p>Hebrew belongs to the Semitic family of languages; these languages were used from the Mediterranean Sea to the mountains east of the Euphrates River valley, and from Armenia (Turkey) in the north to the southern extremity of the Arabian peninsula. Semitic languages are classified as Southern (Arabic and Ethiopic), Eastern (Akkadian), and Northwestern (Aramaic, Syriac, and Canaanite—Hebrew, Phoenician, Ugaritic, and Moabite).<\/p>\n<p class=\"h2\" id=\"Character\">Character<\/p>\n<p>Hebrew, like the other early Semitic languages, concentrates on observation more than reflection. That is, things are generally observed according to their appearance as phenomena, not analyzed as to their inward being or essence. Effects are observed but not traced through a series of causes.<\/p>\n<p>Hebrew’s vividness, conciseness, and simplicity make the language difficult to translate fully. It is amazingly concise and direct. For example, Psalm 23 contains 55 words; most translations require about twice that many to translate it. The first two lines, with slashes separating the individual Hebrew words in the original, read:<\/p>\n<p>The Lord\/[is] my shepherd\/<\/p>\n<p>I shall want\/not<\/p>\n<p>Thus eight English words are required to translate four Hebrew words.<\/p>\n<p>Hebrew does not use separate, distinct expressions for every shade of thought. Someone has said, “The Semites have been the quarries whose great rough blocks the Greeks have trimmed, polished, and fitted together. The former gave religion; the latter philosophy.”<\/p>\n<p>Hebrew is a pictorial language in which the past is not merely described but verbally painted. Not just a landscape is presented but a moving panorama. The course of events is reenacted in the mind’s sight. (Note the frequent use of “behold,” a Hebraism carried over to the NT.) Such common Hebraic expressions as “he arose and went,” “he opened his lips and spoke,” “he lifted up his eyes and saw,” and “he lifted up his voice and wept” illustrate the pictorial strength of the language.<\/p>\n<p>Many profound theological expressions of the OT are tightly bound up with Hebrew language and grammar. Even the most sacred name of God himself, “the <span>Lord<\/span>” (Yahweh), is directly related to the Hebrew verb “to be” (or perhaps “to cause to be”). Many other names of persons and places in the OT can best be understood only with a working knowledge of Hebrew.<\/p>\n<p class=\"h2\" id=\"HebrewScriptandGrammar\">Hebrew Script and Grammar<\/p>\n<h5>Alphabet and Script<\/h5>\n<p>The Hebrew alphabet consists of 22 consonants; signs for vowels were devised and added late in the language’s history. The origin of the alphabet is unknown. The oldest examples of a Canaanite alphabet were preserved in the Ugaritic cuneiform alphabet of the 14th century <span>BC<\/span>.<\/p>\n<p>The old style of writing the letters is called the Phoenician or paleo-Hebrew script. It is the predecessor of the Greek and other Western alphabets. The script used in modern Hebrew Bibles (Aramaic or square script) came into vogue after Israel’s exile into Babylon (sixth century <span>BC<\/span>). The older style was still used sporadically in the early Christian era on coins and for writing God’s name (as in the Dead Sea Scrolls). Hebrew has always been written right to left.<\/p>\n\n<h5>Consonants<\/h5>\n<p>The Canaanite alphabet of the Phoenician and Moabite languages had 22 consonants. The older Canaanite language reflected in Ugaritic had more consonants. Arabic also preserves some Old Canaanite consonants found in Ugaritic but missing in Hebrew.<\/p>\n<h5>Vowels<\/h5>\n<p>In the original consonantal Hebrew script, vowels were simply understood by the writer or reader. On the basis of tradition and context, the reader would supply whatever vowels were needed, much as is done in English abbreviations (“bldg.” for “building”; “blvd.” for “boulevard”). After the collapse of the nation in <span>AD<\/span> 70, the dispersion of the Jews and the destruction of Jerusalem led to Hebrew’s becoming a “dead language,” no longer widely spoken. Loss of traditional pronunciation and understanding then became more of a possibility, so Jewish scribes felt a need for permanently establishing the vowel sounds.<\/p>\n<p>First, vowel letters called “mothers of reading” <em>(matres lectionis)<\/em> were added. These were consonants used especially to indicate long vowels. These were added before the Christian era, as the Dead Sea Scrolls reveal.<\/p>\n<p>Later (about the fifth century <span>AD<\/span>), the scribes called Masoretes added vowel signs to indicate short vowels. At least three different systems of vowel signs were employed at different times and places. The text used today represents the system devised by Masoretic scribes who worked in the city of Tiberias. The vowels, each of which may be long or short, are indicated by dots or dashes placed above or below the consonants. Certain combinations of dots and dashes represent very short vowel sounds, or “half-vowels.”<\/p>\n<h5>Linkage<\/h5>\n<p>Hebrew joins together many words that in Western languages would be written separately. Some prepositions (<span class=\"hebrew\" lang=\"he\">be<\/span>-, “in”; <span class=\"hebrew\" lang=\"he\">le<\/span>-, “to”; <span class=\"hebrew\" lang=\"he\">ke<\/span>-, “like”) are prefixed directly to the noun or verb that they introduce, as are the definite article <span class=\"hebrew\" lang=\"he\">ha<\/span>-, “the” and the conjunction <span class=\"hebrew\" lang=\"he\">wa<\/span>-, “and.” Suffixes are used for pronouns, either in the possessive or accusative relationship. The same word may simultaneously have both a prefix and a suffix.<\/p>\n<h5>Nouns<\/h5>\n<p>Hebrew has no neuter gender; everything is masculine or feminine. Inanimate objects may be either masculine or feminine, depending on the formation or character of the word. Usually, abstract ideas or words indicating a group are feminine. Nouns are derived from roots and are formed in various ways, either by vowel modification or by adding prefixes or suffixes to the root. Contrary to Greek and many Western languages, compound nouns are not characteristic of Hebrew.<\/p>\n<p>The Hebrew plural is formed by adding -<span class=\"hebrew\" lang=\"he\">im<\/span> for masculine nouns <em>(<\/em><span class=\"hebrew\" lang=\"he\">seraphim, cherubim<\/span><em>)<\/em> and -<span class=\"hebrew\" lang=\"he\">oth<\/span> for feminine nouns.<\/p>\n<p>Three original case endings indicating nominative, genitive, and accusative have dropped away during the evolution of Hebrew. To compensate for the lack of case endings, Hebrew resorts to various indicators. Indirect objects are indicated by the preposition <span class=\"hebrew\" lang=\"he\">le<\/span>-, “to”; direct objects by the objective sign <span class=\"hebrew\" lang=\"he\">’eth<\/span><em>;<\/em> the genitive relationship by putting the word before the genitive in the “construct state,” or shortened form.<\/p>\n<h5>Adjectives<\/h5>\n<p>Hebrew is deficient in adjectives. “A double heart” is indicated in the original Hebrew by “a heart and a heart” (Ps 12:2), and “two differing weights” is actually “a stone and a stone” (Dt 25:13); “the whole royal family” is “the seed of the kingdom” (2 Kgs 11:1).<\/p>\n<p>Adjectives that do exist in Hebrew have no comparative or superlative forms. Relationship is indicated by the preposition “from.” “Better than you” is expressed literally in Hebrew “good from you.” “The serpent was more subtle than any other beast” is literally “the serpent was subtle from every beast” (Gn 3:1). The superlative is expressed by several different constructions. The idea “very deep” is literally “deep, deep” (Eccl 7:24); the “best song” is literally “song of songs” (compare “king of kings”); “holiest” is literally “holy, holy, holy” (Is 6:3).<\/p>\n<h5>Verbs<\/h5>\n<p>Hebrew verbs are formed from a root usually consisting of three letters. From such roots, verbal forms are developed by a change of vowels or by adding prefixes or suffixes. The root consonants provide the semantic backbone of the language and give a stability of meaning not characteristic of Western languages. The vowels are quite flexible, giving Hebrew considerable elasticity.<\/p>\n<p>Hebrew verb usage is not characterized by precise definition of tenses. Hebrew tenses, especially in poetry, are largely determined by context. The two tense formations are the perfect (completed action) and imperfect (incomplete action). The imperfect is ambiguous. It represents the indicative mood (present, past, future) but may also represent such moods as the imperative, optative, and jussive or cohortative. A distinctive usage of the perfect tense is the “prophetic perfect,” where the perfect form represents a future event considered so sure that it is expressed as past (e.g., see Is 5:13, <span>kjv<\/span>).<\/p>\n<p class=\"h2\" id=\"Style\">Style<\/p>\n<h5>Vocabulary<\/h5>\n<p>Most Hebrew roots originally expressed some physical action or denoted some natural object. The verb “to decide” originally meant “to cut”; “to be true” originally meant “to be firmly fixed”; “to be right” meant “to be straight”; “to be honorable” meant “to be heavy.”<\/p>\n<p>Abstract terms are alien to the character of Hebrew; for example, biblical Hebrew has no specific words for “theology,” “philosophy,” or “religion.” Intellectual or theological concepts are expressed by concrete terms. The abstract idea of sin is represented by such words as “to miss the mark” or “crooked” or “rebellion” or “trespass” (“to cross over”). Mind or intellect is expressed by “heart” or “kidneys,” and emotion or compassion by “bowels” (see Is 63:15, <span>kjv<\/span>). Other concrete terms in Hebrew are “horn” for strength or vigor, “bones” for self, and “seed” for descendants. A mental quality is often depicted by the part of the body thought of as its most appropriate embodiment. Strength can be represented by “arm” or “hand,” anger by “nostril,” displeasure by “falling face,” acceptance by “shining face,” thinking by “say.”<\/p>\n<p>Some translators have attempted to represent a Hebrew word always by the same English word, but that leads to serious problems. Sometimes there is considerable disagreement on the exact shade of meaning of a Hebrew word in a given passage. A single root frequently represents a variety of meanings, depending on usage and context. The word for “bless” can also mean “curse, greet, favor, praise.” The word for “judgment” is used also for “justice, verdict, penalty, ordinance, duty, custom, manner.” The word for “strength” or “power” also means “army, virtue, worth, courage.”<\/p>\n<p>Further ambiguity arises from the fact that some Hebrew consonants stand for two different original consonants that have merged in the evolution of the language. Two words that on the surface appear to be identical may be traced back to two different roots. For an example of this phenomenon in English, compare “bass” (a fish) with “bass” (a vocalist).<\/p>\n<h5>Syntax<\/h5>\n<p>Hebrew syntax is relatively uncomplicated. Few subordinating conjunctions (“if,” “when,” “because,” etc.) are used; sentences are usually coordinated by using the simple conjunction “and.” English translations of biblical texts generally try to show the logical connection between successive sentences, even though it is not always clear. In Genesis 1:2–3:1, all but three of the 56 verses begin with “and,” yet the <span>nlt<\/span> translates that conjunction variously as “then” (1:3), “so” (v 27), “so” (2:1), and “instead” (v 6).<\/p>\n<p>Hebrew style is enlivened by use of direct discourse. The narrator does not simply state that “such and such a person said that . . .” (indirect discourse). Instead, the parties speak for themselves (direct discourse), creating a freshness that remains even after repeated reading.<\/p>\n<h5>Poetry<\/h5>\n<p>Hebrew poetry uses a variety of rhetorical devices. Some of them—such as assonance, alliteration, and acrostics—can be appreciated only in the original Hebrew. But parallelism, the most important characteristic of Hebrew poetry, is evident even in English translation. Among the many forms of parallelism possible, four common categories exist: (1) synonymous, a repeating style in which parallel lines say the same thing in different words; (2) antithetic, a contrasting style in which contrary thoughts are expressed; (3) completive, with a completing parallel line filling out the thought of the first; (4) climactic, in which an ascending parallel line picks up something from the first line and repeats it. Numerous other forms of parallelism enrich Hebrew poetry. The possible varations of parallelism are almost endless.<\/p>\n<h5>Figures of Speech<\/h5>\n<p>Hebrew abounds in expressive figures of speech based on the Hebrew people’s character and way of life. Certain odd but well-known expressions found in English literature come from the Hebrew style, like “apple of his eye” (Dt 32:10; Ps 17:8; Prv 7:2; Zec 2:8) and “skin of my teeth” (Job 19:20). Some of the more striking Hebrew modes of expression are hard to transfer into English, such as “to uncover the ear,” meaning “to disclose, reveal.” Others are more familiar, like “to stiffen the neck” for “to be stubborn, rebellious”; “to bend or incline the ear” for “to listen closely.”<\/p>\n<p class=\"h2\" id=\"Legacy\">Legacy<\/p>\n<p>English and a number of other modern languages have been enriched by Hebrew. English even contains a number of Hebrew “loan words.” Some of these have had wide influence (“amen,” “hallelujah,” “jubilee”). Many Hebrew proper nouns are used in modern languages for persons and places, such as David, Jonathan\/John, Miriam\/Mary, Bethlehem (the name of several towns and cities in the United States).<\/p>\n<p>Many common Hebrew expressions have been unconsciously accepted into English figures of speech, as in “mouth of the cave” and “face of the earth.” Some figures, such as “east of Eden,” have been used as titles for books and films.<\/p>","summary_ro":"HEBREW LANGUAGE Language of the Jewish people. The name Hebrew is not applied by the OT to its own language, although the NT does use the name that way. In the OT, “Hebrew” means the individual or people who used the language. The language itself is called “the language of Canaan” (Is 19:18, nlt mg) or “the language of Judah” (Neh 13:24). Preview • Origin and History • Family of Languages • Character • Hebrew Script and Grammar • Style • Legacy Origin and History In the Middle Ages a common v...","summary_en":"HEBREW LANGUAGE Language of the Jewish people. The name Hebrew is not applied by the OT to its own language, although the NT does use the name that way. In the OT, “Hebrew” means the individual or people who used the language. The language itself is called “the language of Canaan” (Is 19:18, nlt mg) or “the language of Judah” (Neh 13:24). Preview • Origin and History • Family of Languages • Character • Hebrew Script and Grammar • Style • Legacy Origin and History In the Middle Ages a common v...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16539,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Holiness","title_en":"Holiness","content_ro":"<h3>HOLINESS<\/h3>\n<p>Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure.<\/p>\n<p>In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct from his creation and exercises sovereign majesty and power over it. His holiness is especially prominent in the Psalms (47:8) and the Prophets (Ez 39:7), where “holiness” emerges as a synonym for Israel’s God. Thus, Scripture ascribes to God the title “Holy” (Is 57:15), “Holy One” (Jb 6:10; Is 43:15), and “Holy One of Israel” (Ps 89:18; Is 60:14; Jer 50:29).<\/p>\n<p>In the OT God’s holiness denotes that the Lord is separate from all that is evil and defiled (cf. Jb 34:10). His holy character is the standard of absolute moral perfection (Is 5:16). God’s holiness—his transcendent majesty and the purity of his character—are skillfully balanced in Psalm 99. Verses 1 through 3 portray God’s distance from the finite and earthbound, whereas verses 4 and 5 emphasize his separation from sin and evil.<\/p>\n<p>In the OT God demanded holiness in the lives of his people. Through Moses, God said to the congregation of Israel, “You shall be holy; for I the <span>Lord<\/span> your God am holy” (Lv 19:2, <span>rsv<\/span>). The holiness enjoined by the OT was twofold: (1) external, or ceremonial; and (2) internal, or moral and spiritual. OT ceremonial holiness, prescribed in the Pentateuch (the first five books of the OT) included ritual consecration to God’s service. Thus priests and Levites were sanctified by a complex process of ritual consecration (Ex 29), as were the Hebrew Nazirites, which means “separated ones” (Nm 6:1-21). Prophets like Elisha (2 Kgs 4:9) and Jeremiah (Jer 1:5) were also sanctified for a special prophetic ministry in Israel.<\/p>\n<p>But the OT also draws attention to the inner, moral, and spiritual aspects of holiness. Men and women, created in the image of God, are called to cultivate the holiness of God’s own character in their lives (Lv 19:2; Nm 15:40). In the NT the ceremonial holiness prominent in the Pentateuch recedes to the background. Whereas much of Judaism in Jesus’ time sought a ceremonial holiness by works (Mk 7:1-5), the NT stresses the ethical rather than the formal dimension of holiness (vv 6-12). With the coming of the Holy Spirit, the early church perceived that holiness of life was a profound internal reality that should govern an individual’s thought and attitudes in relation to persons and objects in the external world.<\/p>\n<p>The NT Greek equivalent of the common Hebrew word for holiness signifies an inner state of freedom from moral fault and a relative harmony with the moral perfection of God. The word “godlikeness” or “godliness” captures the sense of the primary Greek word for holiness. Another Greek word approximates the dominant OT concept of holiness as external separation from the profane and dedication to the service of the Lord.<\/p>\n<p>Because the NT writers assumed the OT portrait of deity, holiness is ascribed to God in relatively few apostolic texts. Jesus affirmed the ethical nature of God when he enjoined his disciples to pray that the Father’s name might be esteemed for what it is: “Hallowed be thy name” (Mt 6:9, <span>kjv<\/span>). In the book of Revelation the Father’s moral perfection is extolled with the threefold ascription of holiness borrowed from Isaiah: “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come” (Rv 4:8, <span>rsv<\/span>; cf. Is 6:3). Luke, however, contemplated God’s holiness in terms of the dominant OT concept of his transcendence and majesty (Lk 1:49).<\/p>\n<p>Similarly the holiness of Jesus Christ is asserted in the NT. Luke (Lk 1:35; 4:34), Peter (Acts 3:14; 4:27-30), the writer of Hebrews (Heb 7:26), and John (Rv 3:7) ascribe holiness to both the Father and the Son.<\/p>\n<p>Since the Spirit comes from God, discloses his holy character, and is the instrument of God’s holy purposes in the world, he also is absolutely holy (Mt 1:18; 3:16; 28:19; Lk 1:15; 4:14). The common title “Holy Spirit” underscores the ethical perfection of the third person of the Godhead (Jn 3:5-8; 14:16-17, 26).<\/p>\n<p>In the NT, holiness also characterizes Christ’s church. The apostle Paul taught that Christ loved the church and died for it “that he might sanctify her, having cleansed her by the washing of water with the word” (Eph 5:26, <span>rsv<\/span>). Peter addressed the church as a holy people in language borrowed from the OT. Separated from the unbelieving nations and consecrated to the Lord, the church is “a holy nation” (1 Pt 2:9; cf. Ex 19:6).<\/p>\n<p>But the NT more often discusses holiness in relation to individual Christians. Believers in Christ are frequently designated as “saints,” literally meaning “holy ones,” since through faith God justifies sinners, pronouncing them “holy” in his sight. A justified sinner is by no means morally perfect, but God does declare believers to be guiltless. Thus, although Christians at Corinth, for example, were plagued with numerous sins, Paul could address his erring friends as those who were “sanctified in Christ Jesus, called to be saints” (1 Cor 1:2, <span>rsv<\/span>). Despite their problems, the Corinthian believers were “holy ones” in Christ.<\/p>\n<p>The NT, however, places great stress upon the reality of practical holiness in the Christian’s daily experience. The God who freely declares a person righteous through faith in Christ commands that the believer progress in holiness of life. In God’s plan, a growth in holiness should accompany believing. God graciously provides the spiritual resources to enable Christians to be “partakers of the divine nature” (2 Pt 1:4).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","content_en":"<h3>HOLINESS<\/h3>\n<p>Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure.<\/p>\n<p>In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct from his creation and exercises sovereign majesty and power over it. His holiness is especially prominent in the Psalms (47:8) and the Prophets (Ez 39:7), where “holiness” emerges as a synonym for Israel’s God. Thus, Scripture ascribes to God the title “Holy” (Is 57:15), “Holy One” (Jb 6:10; Is 43:15), and “Holy One of Israel” (Ps 89:18; Is 60:14; Jer 50:29).<\/p>\n<p>In the OT God’s holiness denotes that the Lord is separate from all that is evil and defiled (cf. Jb 34:10). His holy character is the standard of absolute moral perfection (Is 5:16). God’s holiness—his transcendent majesty and the purity of his character—are skillfully balanced in Psalm 99. Verses 1 through 3 portray God’s distance from the finite and earthbound, whereas verses 4 and 5 emphasize his separation from sin and evil.<\/p>\n<p>In the OT God demanded holiness in the lives of his people. Through Moses, God said to the congregation of Israel, “You shall be holy; for I the <span>Lord<\/span> your God am holy” (Lv 19:2, <span>rsv<\/span>). The holiness enjoined by the OT was twofold: (1) external, or ceremonial; and (2) internal, or moral and spiritual. OT ceremonial holiness, prescribed in the Pentateuch (the first five books of the OT) included ritual consecration to God’s service. Thus priests and Levites were sanctified by a complex process of ritual consecration (Ex 29), as were the Hebrew Nazirites, which means “separated ones” (Nm 6:1-21). Prophets like Elisha (2 Kgs 4:9) and Jeremiah (Jer 1:5) were also sanctified for a special prophetic ministry in Israel.<\/p>\n<p>But the OT also draws attention to the inner, moral, and spiritual aspects of holiness. Men and women, created in the image of God, are called to cultivate the holiness of God’s own character in their lives (Lv 19:2; Nm 15:40). In the NT the ceremonial holiness prominent in the Pentateuch recedes to the background. Whereas much of Judaism in Jesus’ time sought a ceremonial holiness by works (Mk 7:1-5), the NT stresses the ethical rather than the formal dimension of holiness (vv 6-12). With the coming of the Holy Spirit, the early church perceived that holiness of life was a profound internal reality that should govern an individual’s thought and attitudes in relation to persons and objects in the external world.<\/p>\n<p>The NT Greek equivalent of the common Hebrew word for holiness signifies an inner state of freedom from moral fault and a relative harmony with the moral perfection of God. The word “godlikeness” or “godliness” captures the sense of the primary Greek word for holiness. Another Greek word approximates the dominant OT concept of holiness as external separation from the profane and dedication to the service of the Lord.<\/p>\n<p>Because the NT writers assumed the OT portrait of deity, holiness is ascribed to God in relatively few apostolic texts. Jesus affirmed the ethical nature of God when he enjoined his disciples to pray that the Father’s name might be esteemed for what it is: “Hallowed be thy name” (Mt 6:9, <span>kjv<\/span>). In the book of Revelation the Father’s moral perfection is extolled with the threefold ascription of holiness borrowed from Isaiah: “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come” (Rv 4:8, <span>rsv<\/span>; cf. Is 6:3). Luke, however, contemplated God’s holiness in terms of the dominant OT concept of his transcendence and majesty (Lk 1:49).<\/p>\n<p>Similarly the holiness of Jesus Christ is asserted in the NT. Luke (Lk 1:35; 4:34), Peter (Acts 3:14; 4:27-30), the writer of Hebrews (Heb 7:26), and John (Rv 3:7) ascribe holiness to both the Father and the Son.<\/p>\n<p>Since the Spirit comes from God, discloses his holy character, and is the instrument of God’s holy purposes in the world, he also is absolutely holy (Mt 1:18; 3:16; 28:19; Lk 1:15; 4:14). The common title “Holy Spirit” underscores the ethical perfection of the third person of the Godhead (Jn 3:5-8; 14:16-17, 26).<\/p>\n<p>In the NT, holiness also characterizes Christ’s church. The apostle Paul taught that Christ loved the church and died for it “that he might sanctify her, having cleansed her by the washing of water with the word” (Eph 5:26, <span>rsv<\/span>). Peter addressed the church as a holy people in language borrowed from the OT. Separated from the unbelieving nations and consecrated to the Lord, the church is “a holy nation” (1 Pt 2:9; cf. Ex 19:6).<\/p>\n<p>But the NT more often discusses holiness in relation to individual Christians. Believers in Christ are frequently designated as “saints,” literally meaning “holy ones,” since through faith God justifies sinners, pronouncing them “holy” in his sight. A justified sinner is by no means morally perfect, but God does declare believers to be guiltless. Thus, although Christians at Corinth, for example, were plagued with numerous sins, Paul could address his erring friends as those who were “sanctified in Christ Jesus, called to be saints” (1 Cor 1:2, <span>rsv<\/span>). Despite their problems, the Corinthian believers were “holy ones” in Christ.<\/p>\n<p>The NT, however, places great stress upon the reality of practical holiness in the Christian’s daily experience. The God who freely declares a person righteous through faith in Christ commands that the believer progress in holiness of life. In God’s plan, a growth in holiness should accompany believing. God graciously provides the spiritual resources to enable Christians to be “partakers of the divine nature” (2 Pt 1:4).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","summary_ro":"HOLINESS Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure. In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct ...","summary_en":"HOLINESS Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure. In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17766,"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":27697,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"and Numerology*, Numbers","title_en":"and Numerology*, Numbers","content_ro":"<h3>NUMBERS AND NUMEROLOGY*<\/h3>\n<p>Individual numbers have a symbolic as well as a literal sense in the Bible. In Daniel, and to a lesser extent in Revelation, there is a developed system of numerology where interrelated systems of numbers are used in a definite pattern.<\/p>\n<p>Traditionally, conservative Christians have been suspicious of numerology because of its unwise use by groups of Christians who see theological symbolism in every number in the OT, even the most factual. This view was inherited from mystical, pre-Christian Jewish groups, and later carried to extremes by the Kabbalists.<\/p>\n<p>Preview<\/p>\n<p>• Expression of Numbers<\/p>\n<p>• Ways of Writing Numerals<\/p>\n<p>• Problems of Large Numbers<\/p>\n<p>• Counting by Generations<\/p>\n<p>• Approximate Use of Numbers<\/p>\n<p>• Symbolic Use of Numbers<\/p>\n<p>• Exact Statistics<\/p>\n<p>• Numerology<\/p>\n<p class=\"h2\" id=\"ExpressionofNumbers\">Expression of Numbers<\/p>\n<p>Hebrew, and indeed any other Semitic language, has a simple but adequate system of numeration. The number one is an adjective. After that, the numerals are nouns, in parallel masculine and feminine forms, although the masculine is used with the feminine noun and vice versa. Ordinal numbers (first, second, third, etc.) exist alongside cardinal numbers (one, two, three), but as in most languages, the second set can be used instead of the first (“day two” instead of “second day”). From ten to nineteen, there is one composite form built like English “thirteen” (“three-ten”), but “twenty” is literally “tens” (the plural of “ten”). Thirty, forty, and so on are literally “threes,” “fours” (the plural of the words “three” and “four,” respectively) and so on, up to a hundred, which is a new word. There are also separate words for “thousand” and for “ten thousand,” as in Greek, Chinese, and many other languages. Larger numbers must be expressed by multiples of these (“ten thousand times ten thousand” and “thousands of thousands”), suggesting that large figures, rarely needed for small populations and tiny kingdoms, were expressed approximately. Hebrew has not only a singular and plural but also a dual form to express two of anything (two hundred, two thousand). Fractions (a half, a third, a tenth, etc.) could be expressed, and multiplication, division, addition, and subtraction were used. Indeed, instances of all four operations can be found in the Bible. The Hebrew mathematical system was basically part of the larger western Asian mathematical system, of which we know a great deal from Mesopotamia and Egypt. These countries, however, used a more highly developed mathematical system than Israel.<\/p>\n<p class=\"h2\" id=\"WaysofWritingNumerals\">Ways of Writing Numerals<\/p>\n<p>In the Bible, numbers are always written out in words, as on the famous Moabite Stone and the Siloam Inscription. But every nation in the ancient world could also express numbers by using figures or ciphers of various kinds (like our 1, 2, 3, . . .). Because of this danger of error, in later days numbers were normally written out in full, in words, where confusion, although still possible, was not nearly so likely. An additional way of writing numbers, known both to the Hebrews and the Greeks, was the use of consecutive letters of the alphabet instead of consecutive numerals (as if we used A for 1, B for 2, etc.). This system, in wide use by NT times, is the usual system in modern Hebrew and has the advantage that numerical combinations can be pronounced by inserting arbitrary vowels, thus making artificial words. For example, if the number of the beast (Rv 13:18), 666, is expressed in alphabetical letters, it can spell out the consonants of “Nero Caesar,” although other names are possible, especially if the variant reading 616 is used.<\/p>\n\n<p class=\"h2\" id=\"ProblemsofLargeNumbers\">Problems of Large Numbers<\/p>\n<p>Even allowing for all these possibilities, there remain certain problems connected with large numbers, particularly in the OT. The most obvious is that of the ten long-lived patriarchs, whose ages are recorded in Genesis 5. Different figures (varying by whole centuries) are recorded for their ages in the Hebrew text, the Samaritan text, and the earliest Greek translation (known as the Septuagint), but all figures are very large. Some interpret these figures literally and point out that there is a steady reduction from the ages attained by these patriarchs to the more modest 120 years allotted to man in Noah’s time (Gn 6:3) and the 70 years accepted later as the human life span (Ps 90:10). This would correspond to the progressive spiritual deterioration of mankind after the fall, from the perfect state of Adam to the present condition. Whatever the explanation of the figures, there is no doubt that this is the theological intent of the Bible.<\/p>\n<p>The large number of Israelites who left Egypt is also problematic. If there were actually 600,000 fighting men (Nm 1:46), this would correspond to a whole nation of some 2 million or more. Possibly the word translated “thousand” means “clan units”; it would clearly be a much smaller total body, whatever its exact size. Of course, God could have maintained any number of people in the desert. The evidence of archaeology as to the population of Canaan both before and after the Israelite onslaught seems to support a lower number. The same principle might explain the large numbers given for the fighting men of the various Israelite tribes, and the huge totals for Israel and Judah’s military strength given at later times in the historical books of the OT.<\/p>\n<p>To the ordinary Bible reader, perhaps one of the biggest problems is the different numbers recorded in Chronicles and Kings, when the same incidents are being described. Manuscript errors, or confusion of numbers written by signs or single letters of the alphabet, may account for numerous individual inconsistencies, but not for wholesale differences, particularly as the figures in Chronicles are consistently much larger. These very large round numbers may have symbolic significance and may not be intended to be taken in their literal sense at all. Indeed, since the Jews had before them the book of Kings and the book of Chronicles at the same time, they can hardly have taken both sets of numbers literally themselves.<\/p>\n<p class=\"h2\" id=\"CountingbyGenerations\">Counting by Generations<\/p>\n<p>One of the problems of the OT is that of the dating of events. Even with an exact number system, there is no absolute fixed point from which to reckon. Later Jews and Christians counted from the presumed date of the Creation. Not until after the time of David and Solomon are both internal reference between the comparative dates of kings of Judah and Israel and external reference to monarchs outside Israel used. This open-endedness accounts for the vague period of “forty years” used so often in the OT (e.g., the book of Judges) for any long but indeterminate period of time, almost certainly corresponding to a generation (Hebrew, <span class=\"hebrew\" lang=\"he\">dor<\/span>). Counting by generations is specific in some places in the Bible and may be implicit in others. For instance, Abraham’s descendants are to return to Canaan “in the fourth generation” (Gn 15:16), and the genealogy of Christ is neatly constructed on a pattern of three groups of fourteen generations (Mt 1:17), rather than on periods of years. Wherever people use and recite genealogies, such counting by generations is natural. But Abraham’s descendants are said to have returned to Canaan approximately four centuries later (Gal 3:17), and therefore the word “generation” sometimes stands for 100 years. The Hebrew word for “generation” may mean 120 years (Gn 6:3). Usually, the ancient Hebrews used vague phrases like “in those days” or “after those days” or “the days are coming,” which expressed past, present, and future without any specific mention of number. In other words, the Bible writers were more concerned with theology than with mathematics.<\/p>\n<p class=\"h2\" id=\"ApproximateUseofNumbers\">Approximate Use of Numbers<\/p>\n<p>In the OT, Israel’s 40 years in the desert is a good example of the approximate use of numbers (Nm 14:33). In the NT, Jesus was in the wilderness 40 days during the temptation (Mt 4:2), and there were 40 days between his resurrection and ascension (Acts 1:3). Moses was 40 years old at his call (Acts 7:23), apparently lived 40 years in Midian (Ex 7:7), and spent 40 years leading Israel out of Egypt and through the desert (Dt 34:7), for he is said to be 120 years old at his death. However, two generations of 40 years is the normal maximum for a healthy man (Ps 90:10), and even this is often shortened to 70 years by the rigors of life. Seventy is also used at times in this approximate sense.<\/p>\n<p class=\"h2\" id=\"SymbolicUseofNumbers\">Symbolic Use of Numbers<\/p>\n<p>In Scripture, seven symbolizes completeness or perfection. On the seventh day God rested from his labors and creation is finished (Gn 2:2). Pharaoh in his dream saw seven cattle coming from the Nile (41:2). Samson’s sacred Nazirite locks were braided in seven plaits (Jgs 16:13). Seven devils left Mary of Magdala, signifying the totality of her previous possession by Satan (Lk 8:2); “seven other devils” will enter the purified but vacant life of a person (Mt 12:45). However, on the positive side, there were the seven spirits of God (Rv 3:1). In the seventh year the Hebrew slave was to be freed (Ex 21:2), having completed his time of captivity and service. Every seventh year was a sabbatical year (Lv 25:4). Seven times seven reiterates the sense of completeness. In the Year of Jubilee (at the completion of 7 x 7 years = the 50th year), all land is freed and returns to the original owners (Lv 25:10). Pentecost, the Feast of Weeks, is seven times seven days after Passover. “Seventy,” which is literally “sevens” in Hebrew, strengthens the concept of perfection. There are 70 elders (Ex 24:1) in Israel. Israel was exiled to Babylon for 70 years (Jer 25:12) to complete its punishment. “Seventy times seven” (Mt 18:22) reiterates this still further. The Lord was not giving Peter a mathematical number of times that he should forgive another person, but rather was insisting on limitless forgiveness for a brother’s sin.<\/p>\n<p>“Three” may well share in this meaning of completion or perfection, although not so forcibly (2 Kgs 13:18). Many things happen “on the third day” (Hos 6:2). Jonah spent three days in the stomach of the fish (Mt 12:40), and the Lord rose again on the third day (1 Cor 15:4). David was offered a choice of divine punishments—three years, three months, three days (2 Sm 24:13). For the Christian, “three” takes on a far deeper significance as the number of Persons of the Trinity. The three Persons are clearly expressed, for instance, in the Great Commission (Mt 28:19) and in the Pauline benediction (2 Cor 13:13). Many echoes of this threefold expression are in the NT, and many anticipations of it in the OT, of which the thrice-repeated “Holy” in Isaiah 6:3 is the most famous.<\/p>\n<p>Some scholars see four as another symbol of completeness (four winds of heaven, Dn 7:2; four horsemen, Rv 6:1-7; four living creatures around the throne of God, Rv 4:6). Five is certainly used in an indefinite sense as a small number (Is 19:18; 30:17). Nor do eight or nine seem to have any special significance, although, like other numbers, they may be used in a factual sense to describe any of God’s activities (nine plagues on Egypt, Ex 7–10). “Ten” does have significance because of the Ten Commandments (Ex 20:1-17), but not any special symbolism earlier in the Bible. If anything, “ten” is elsewhere used in a vague way. Laban changes Jacob’s wages ten times (Gn 31:7); Daniel and his friends are ten times better than all other students (Dn 1:20); ten times over, the Jewish settlers will be warned of impending enemy attacks (Neh 4:12).<\/p>\n<p>Eleven appears to have no special biblical significance, but 12 certainly has. The clearest proof of this is the existence of the 12 tribes in Israel. In Revelation 7:4-8, where it is mathematically important that the number of tribes be limited to 12, the tribe of Dan is altogether omitted—probably on account of Dan’s sin of idolatry (Jgs 18:14-20). Ishmael’s descendants were also divided into 12 clans (Gn 17:20), so that the number 12 was apparently significant outside Israel as well. In the NT Christ chose 12 apostles (Mt 10:1-4). The link with the number of tribes is made specific when Christ tells the apostles that they will sit on 12 thrones, judging the 12 tribes (Mt 19:28). However, it is interesting that, after the election and appointment of Matthias (Acts 1:26), the Christian church apparently made no subsequent efforts to maintain the number of apostles. Like “seven times seven,” “twelve times twelve” increases the force of the number. When this is further multiplied by a thousand, the figure becomes the 144,000 redeemed (Rv 7:4), who were sealed “out of all the tribes of Israel.”<\/p>\n<p class=\"h2\" id=\"ExactStatistics\">Exact Statistics<\/p>\n<p>As distinct from the metaphorical use of numbers to denote completion, immensity, and the like, numbers in Hebrew were often used to give exact tallies or measurements. Such usage is known to us only from clay tablets and ostraca (broken pieces of potsherd engraved in ink, used as rough notebooks). However, ascertaining exactly what the text was in its earliest form and what that text means is difficult.<\/p>\n<p>An example is the number of the sons of Jeconiah among the inhabitants of Beth-shemesh. They were struck down by the Lord because of their failure to rejoice with the others when God’s ark returned to Israel from the Philistine country (1 Sm 6:19). The Greek text (LXX) reads “seventy”; the later Hebrew manuscripts add “fifty thousand.” But, as Beth-shemesh itself was only a small frontier town, and the “sons of Jeconiah” was presumably only one clan among several, the smaller number is obviously the original, and the large addition due to some later manuscript confusion.<\/p>\n<p>A good rule in trying to decide whether a number is statistical or impressionistic is to determine whether it is a small number, or an unusual number for which there is no obvious theological explanation. When the men of Ai killed some 36 Israelites at the first assault on the city (Jos 7:5), the smallness of the number is evidence that this is a vividly remembered factual detail. Similarly, in the case of the number of Abraham’s 318 men (Gn 14:14) or the catch of 153 fish after the resurrection (Jn 21:11), the numbers, though large, are not round numbers but unusual combinations, and are obviously meant in a literal or statistical sense. Irrelevant details like this have a habit of remaining in the memory, and are the best guarantee of the trustworthiness of the narrative.<\/p>\n<p class=\"h2\" id=\"Numerology\">Numerology<\/p>\n<p>Numerology may be said to be an extended application of the metaphorical significance of numbers (7, 40, etc.) already discussed. In the Bible, this systematization of numbers always goes with a strong sense of the sovereignty of God, his control over human history, and a belief in his ongoing purpose and its triumphant conclusion.<\/p>\n<p>Perhaps the first clear instance of numerology in the Bible is 1 Kings 6:1, where Solomon began to build the temple 480 years after the exodus, a period 5 times 10 times 12, or 4 times 120, the ideal life span of man in early days (Gn 6:3). First Chronicles 6:3-8 gives 12 generations of men (presumably 40 years each) to cover the same period, so “twelve generations” is probably the real basis for the computation, rather than any exact year-by-year tally. A tally would have been impossible in the days of the judges and unlikely before the monarchy. David was the first to establish an official scribe or recorder to keep daily annals in Israel (2 Sm 8:16-17), as was common in the great kingdoms from far earlier times. Such Israelite annals are later mentioned as sources of the books of the kings (2 Kgs 14:18). The number 480 is probably a rough approximation rather than exact and denotes the end of one of God’s epochs.<\/p>\n<p>When Jeremiah prophesies an exile of 70 years for Judah (Jer 25:11; 29:10), it is not only a historical prediction that was literally fulfilled but also a symbol of completeness; Judah’s punishment is complete (cf. Is 40:2). Isaiah (Is 23:15) had made a similar prophecy of a 70-year punishment for Tyre, and Ezekiel (Ez 29:11-13) prophesied a 40-year “exile” for Egypt. When these 70 years are regarded as sabbatical years, where the land must lie untilled to compensate for the 7 times 70 years of sin before, then true numerology begins (2 Chr 36:21). Here numerology is used only as an explanation of past and present, but it can also be used to explain the future, especially in the book of Daniel.<\/p>\n<p>Daniel (Dn 9:2) refers to the literal 70 years of the exile as foretold by Jeremiah. In Daniel 9:24, this has been extended to 70 weeks of years (490 years) applied to the distant future. Daniel 9:25 sees 69 of these (483 years) as elapsing before Messiah appears. Presumably, the last week of the 70 is therefore thought of as the time of his activity. However this may be interpreted in terms of actual dates, it must be harmonized with 9:26, where the Messiah is “cut off” after 62 weeks of years (434 years). The difficulty lies in establishing the starting point for this long period. This is an example of an elaborate numerology, embracing centuries of history, all ultimately based on the 70 years of Jeremiah. According to biblical principles, this can have both an “immediate” fulfillment in the return from exile, and a “prophetic” fulfillment in the far distant future in connection with the coming of Christ.<\/p>\n<p>The other major example of extended numerology in Daniel is in connection with the “time, times, and half a time” (7:25). This must stand for three and a half “times,” that is, half of seven “times.” Thus, it refers either to three and a half years (half a “week” of years) or three and a half “weeks” of years (cf. “seven times” in 4:16, where “seven years” is clearly meant). Whatever may be its ultimate prophetic fulfillment in Christ, the “initial” or “partial” fulfillment is the roughly three and a half years of bitter persecution of God’s people by Antiochus Epiphanes (167–164 <span>BC<\/span>). This figure of three and a half years reappears in Revelation 11:2 (“forty-two months”), and 12:14 (“a time, and times, and half a time”), to describe the period of Rome’s persecution of the Christian church. The figure had possibly become a symbol of any bitter but limited persecution. The “two thousand three hundred evenings and mornings” of Daniel 8:14 may mean 1,150 days, which is approximately the same length of time.<\/p>\n<p>The three and a half years of Daniel 7:25 reappear in Revelation 11 in the form of “forty-two months,” the time when the heathen will trample down Jerusalem (Rv 11:2). The 1,290 days of Daniel 12:11 reappear here (in the slightly different form of 1,260 days) as the time that God’s two witnesses will prophesy (Rv 11:3). The 42 months reappear in Revelation 13:5 as the period that the wild beast will be allowed to blaspheme. While the “thousand years” of 20:6 is not derived from Daniel at all, the metaphorical use of “thousand” is familiar to the OT. The closest direct parallel is in Deuteronomy 7:9, where God’s covenant will be kept with a “thousand generations” to come.<\/p>","content_en":"<h3>NUMBERS AND NUMEROLOGY*<\/h3>\n<p>Individual numbers have a symbolic as well as a literal sense in the Bible. In Daniel, and to a lesser extent in Revelation, there is a developed system of numerology where interrelated systems of numbers are used in a definite pattern.<\/p>\n<p>Traditionally, conservative Christians have been suspicious of numerology because of its unwise use by groups of Christians who see theological symbolism in every number in the OT, even the most factual. This view was inherited from mystical, pre-Christian Jewish groups, and later carried to extremes by the Kabbalists.<\/p>\n<p>Preview<\/p>\n<p>• Expression of Numbers<\/p>\n<p>• Ways of Writing Numerals<\/p>\n<p>• Problems of Large Numbers<\/p>\n<p>• Counting by Generations<\/p>\n<p>• Approximate Use of Numbers<\/p>\n<p>• Symbolic Use of Numbers<\/p>\n<p>• Exact Statistics<\/p>\n<p>• Numerology<\/p>\n<p class=\"h2\" id=\"ExpressionofNumbers\">Expression of Numbers<\/p>\n<p>Hebrew, and indeed any other Semitic language, has a simple but adequate system of numeration. The number one is an adjective. After that, the numerals are nouns, in parallel masculine and feminine forms, although the masculine is used with the feminine noun and vice versa. Ordinal numbers (first, second, third, etc.) exist alongside cardinal numbers (one, two, three), but as in most languages, the second set can be used instead of the first (“day two” instead of “second day”). From ten to nineteen, there is one composite form built like English “thirteen” (“three-ten”), but “twenty” is literally “tens” (the plural of “ten”). Thirty, forty, and so on are literally “threes,” “fours” (the plural of the words “three” and “four,” respectively) and so on, up to a hundred, which is a new word. There are also separate words for “thousand” and for “ten thousand,” as in Greek, Chinese, and many other languages. Larger numbers must be expressed by multiples of these (“ten thousand times ten thousand” and “thousands of thousands”), suggesting that large figures, rarely needed for small populations and tiny kingdoms, were expressed approximately. Hebrew has not only a singular and plural but also a dual form to express two of anything (two hundred, two thousand). Fractions (a half, a third, a tenth, etc.) could be expressed, and multiplication, division, addition, and subtraction were used. Indeed, instances of all four operations can be found in the Bible. The Hebrew mathematical system was basically part of the larger western Asian mathematical system, of which we know a great deal from Mesopotamia and Egypt. These countries, however, used a more highly developed mathematical system than Israel.<\/p>\n<p class=\"h2\" id=\"WaysofWritingNumerals\">Ways of Writing Numerals<\/p>\n<p>In the Bible, numbers are always written out in words, as on the famous Moabite Stone and the Siloam Inscription. But every nation in the ancient world could also express numbers by using figures or ciphers of various kinds (like our 1, 2, 3, . . .). Because of this danger of error, in later days numbers were normally written out in full, in words, where confusion, although still possible, was not nearly so likely. An additional way of writing numbers, known both to the Hebrews and the Greeks, was the use of consecutive letters of the alphabet instead of consecutive numerals (as if we used A for 1, B for 2, etc.). This system, in wide use by NT times, is the usual system in modern Hebrew and has the advantage that numerical combinations can be pronounced by inserting arbitrary vowels, thus making artificial words. For example, if the number of the beast (Rv 13:18), 666, is expressed in alphabetical letters, it can spell out the consonants of “Nero Caesar,” although other names are possible, especially if the variant reading 616 is used.<\/p>\n\n<p class=\"h2\" id=\"ProblemsofLargeNumbers\">Problems of Large Numbers<\/p>\n<p>Even allowing for all these possibilities, there remain certain problems connected with large numbers, particularly in the OT. The most obvious is that of the ten long-lived patriarchs, whose ages are recorded in Genesis 5. Different figures (varying by whole centuries) are recorded for their ages in the Hebrew text, the Samaritan text, and the earliest Greek translation (known as the Septuagint), but all figures are very large. Some interpret these figures literally and point out that there is a steady reduction from the ages attained by these patriarchs to the more modest 120 years allotted to man in Noah’s time (Gn 6:3) and the 70 years accepted later as the human life span (Ps 90:10). This would correspond to the progressive spiritual deterioration of mankind after the fall, from the perfect state of Adam to the present condition. Whatever the explanation of the figures, there is no doubt that this is the theological intent of the Bible.<\/p>\n<p>The large number of Israelites who left Egypt is also problematic. If there were actually 600,000 fighting men (Nm 1:46), this would correspond to a whole nation of some 2 million or more. Possibly the word translated “thousand” means “clan units”; it would clearly be a much smaller total body, whatever its exact size. Of course, God could have maintained any number of people in the desert. The evidence of archaeology as to the population of Canaan both before and after the Israelite onslaught seems to support a lower number. The same principle might explain the large numbers given for the fighting men of the various Israelite tribes, and the huge totals for Israel and Judah’s military strength given at later times in the historical books of the OT.<\/p>\n<p>To the ordinary Bible reader, perhaps one of the biggest problems is the different numbers recorded in Chronicles and Kings, when the same incidents are being described. Manuscript errors, or confusion of numbers written by signs or single letters of the alphabet, may account for numerous individual inconsistencies, but not for wholesale differences, particularly as the figures in Chronicles are consistently much larger. These very large round numbers may have symbolic significance and may not be intended to be taken in their literal sense at all. Indeed, since the Jews had before them the book of Kings and the book of Chronicles at the same time, they can hardly have taken both sets of numbers literally themselves.<\/p>\n<p class=\"h2\" id=\"CountingbyGenerations\">Counting by Generations<\/p>\n<p>One of the problems of the OT is that of the dating of events. Even with an exact number system, there is no absolute fixed point from which to reckon. Later Jews and Christians counted from the presumed date of the Creation. Not until after the time of David and Solomon are both internal reference between the comparative dates of kings of Judah and Israel and external reference to monarchs outside Israel used. This open-endedness accounts for the vague period of “forty years” used so often in the OT (e.g., the book of Judges) for any long but indeterminate period of time, almost certainly corresponding to a generation (Hebrew, <span class=\"hebrew\" lang=\"he\">dor<\/span>). Counting by generations is specific in some places in the Bible and may be implicit in others. For instance, Abraham’s descendants are to return to Canaan “in the fourth generation” (Gn 15:16), and the genealogy of Christ is neatly constructed on a pattern of three groups of fourteen generations (Mt 1:17), rather than on periods of years. Wherever people use and recite genealogies, such counting by generations is natural. But Abraham’s descendants are said to have returned to Canaan approximately four centuries later (Gal 3:17), and therefore the word “generation” sometimes stands for 100 years. The Hebrew word for “generation” may mean 120 years (Gn 6:3). Usually, the ancient Hebrews used vague phrases like “in those days” or “after those days” or “the days are coming,” which expressed past, present, and future without any specific mention of number. In other words, the Bible writers were more concerned with theology than with mathematics.<\/p>\n<p class=\"h2\" id=\"ApproximateUseofNumbers\">Approximate Use of Numbers<\/p>\n<p>In the OT, Israel’s 40 years in the desert is a good example of the approximate use of numbers (Nm 14:33). In the NT, Jesus was in the wilderness 40 days during the temptation (Mt 4:2), and there were 40 days between his resurrection and ascension (Acts 1:3). Moses was 40 years old at his call (Acts 7:23), apparently lived 40 years in Midian (Ex 7:7), and spent 40 years leading Israel out of Egypt and through the desert (Dt 34:7), for he is said to be 120 years old at his death. However, two generations of 40 years is the normal maximum for a healthy man (Ps 90:10), and even this is often shortened to 70 years by the rigors of life. Seventy is also used at times in this approximate sense.<\/p>\n<p class=\"h2\" id=\"SymbolicUseofNumbers\">Symbolic Use of Numbers<\/p>\n<p>In Scripture, seven symbolizes completeness or perfection. On the seventh day God rested from his labors and creation is finished (Gn 2:2). Pharaoh in his dream saw seven cattle coming from the Nile (41:2). Samson’s sacred Nazirite locks were braided in seven plaits (Jgs 16:13). Seven devils left Mary of Magdala, signifying the totality of her previous possession by Satan (Lk 8:2); “seven other devils” will enter the purified but vacant life of a person (Mt 12:45). However, on the positive side, there were the seven spirits of God (Rv 3:1). In the seventh year the Hebrew slave was to be freed (Ex 21:2), having completed his time of captivity and service. Every seventh year was a sabbatical year (Lv 25:4). Seven times seven reiterates the sense of completeness. In the Year of Jubilee (at the completion of 7 x 7 years = the 50th year), all land is freed and returns to the original owners (Lv 25:10). Pentecost, the Feast of Weeks, is seven times seven days after Passover. “Seventy,” which is literally “sevens” in Hebrew, strengthens the concept of perfection. There are 70 elders (Ex 24:1) in Israel. Israel was exiled to Babylon for 70 years (Jer 25:12) to complete its punishment. “Seventy times seven” (Mt 18:22) reiterates this still further. The Lord was not giving Peter a mathematical number of times that he should forgive another person, but rather was insisting on limitless forgiveness for a brother’s sin.<\/p>\n<p>“Three” may well share in this meaning of completion or perfection, although not so forcibly (2 Kgs 13:18). Many things happen “on the third day” (Hos 6:2). Jonah spent three days in the stomach of the fish (Mt 12:40), and the Lord rose again on the third day (1 Cor 15:4). David was offered a choice of divine punishments—three years, three months, three days (2 Sm 24:13). For the Christian, “three” takes on a far deeper significance as the number of Persons of the Trinity. The three Persons are clearly expressed, for instance, in the Great Commission (Mt 28:19) and in the Pauline benediction (2 Cor 13:13). Many echoes of this threefold expression are in the NT, and many anticipations of it in the OT, of which the thrice-repeated “Holy” in Isaiah 6:3 is the most famous.<\/p>\n<p>Some scholars see four as another symbol of completeness (four winds of heaven, Dn 7:2; four horsemen, Rv 6:1-7; four living creatures around the throne of God, Rv 4:6). Five is certainly used in an indefinite sense as a small number (Is 19:18; 30:17). Nor do eight or nine seem to have any special significance, although, like other numbers, they may be used in a factual sense to describe any of God’s activities (nine plagues on Egypt, Ex 7–10). “Ten” does have significance because of the Ten Commandments (Ex 20:1-17), but not any special symbolism earlier in the Bible. If anything, “ten” is elsewhere used in a vague way. Laban changes Jacob’s wages ten times (Gn 31:7); Daniel and his friends are ten times better than all other students (Dn 1:20); ten times over, the Jewish settlers will be warned of impending enemy attacks (Neh 4:12).<\/p>\n<p>Eleven appears to have no special biblical significance, but 12 certainly has. The clearest proof of this is the existence of the 12 tribes in Israel. In Revelation 7:4-8, where it is mathematically important that the number of tribes be limited to 12, the tribe of Dan is altogether omitted—probably on account of Dan’s sin of idolatry (Jgs 18:14-20). Ishmael’s descendants were also divided into 12 clans (Gn 17:20), so that the number 12 was apparently significant outside Israel as well. In the NT Christ chose 12 apostles (Mt 10:1-4). The link with the number of tribes is made specific when Christ tells the apostles that they will sit on 12 thrones, judging the 12 tribes (Mt 19:28). However, it is interesting that, after the election and appointment of Matthias (Acts 1:26), the Christian church apparently made no subsequent efforts to maintain the number of apostles. Like “seven times seven,” “twelve times twelve” increases the force of the number. When this is further multiplied by a thousand, the figure becomes the 144,000 redeemed (Rv 7:4), who were sealed “out of all the tribes of Israel.”<\/p>\n<p class=\"h2\" id=\"ExactStatistics\">Exact Statistics<\/p>\n<p>As distinct from the metaphorical use of numbers to denote completion, immensity, and the like, numbers in Hebrew were often used to give exact tallies or measurements. Such usage is known to us only from clay tablets and ostraca (broken pieces of potsherd engraved in ink, used as rough notebooks). However, ascertaining exactly what the text was in its earliest form and what that text means is difficult.<\/p>\n<p>An example is the number of the sons of Jeconiah among the inhabitants of Beth-shemesh. They were struck down by the Lord because of their failure to rejoice with the others when God’s ark returned to Israel from the Philistine country (1 Sm 6:19). The Greek text (LXX) reads “seventy”; the later Hebrew manuscripts add “fifty thousand.” But, as Beth-shemesh itself was only a small frontier town, and the “sons of Jeconiah” was presumably only one clan among several, the smaller number is obviously the original, and the large addition due to some later manuscript confusion.<\/p>\n<p>A good rule in trying to decide whether a number is statistical or impressionistic is to determine whether it is a small number, or an unusual number for which there is no obvious theological explanation. When the men of Ai killed some 36 Israelites at the first assault on the city (Jos 7:5), the smallness of the number is evidence that this is a vividly remembered factual detail. Similarly, in the case of the number of Abraham’s 318 men (Gn 14:14) or the catch of 153 fish after the resurrection (Jn 21:11), the numbers, though large, are not round numbers but unusual combinations, and are obviously meant in a literal or statistical sense. Irrelevant details like this have a habit of remaining in the memory, and are the best guarantee of the trustworthiness of the narrative.<\/p>\n<p class=\"h2\" id=\"Numerology\">Numerology<\/p>\n<p>Numerology may be said to be an extended application of the metaphorical significance of numbers (7, 40, etc.) already discussed. In the Bible, this systematization of numbers always goes with a strong sense of the sovereignty of God, his control over human history, and a belief in his ongoing purpose and its triumphant conclusion.<\/p>\n<p>Perhaps the first clear instance of numerology in the Bible is 1 Kings 6:1, where Solomon began to build the temple 480 years after the exodus, a period 5 times 10 times 12, or 4 times 120, the ideal life span of man in early days (Gn 6:3). First Chronicles 6:3-8 gives 12 generations of men (presumably 40 years each) to cover the same period, so “twelve generations” is probably the real basis for the computation, rather than any exact year-by-year tally. A tally would have been impossible in the days of the judges and unlikely before the monarchy. David was the first to establish an official scribe or recorder to keep daily annals in Israel (2 Sm 8:16-17), as was common in the great kingdoms from far earlier times. Such Israelite annals are later mentioned as sources of the books of the kings (2 Kgs 14:18). The number 480 is probably a rough approximation rather than exact and denotes the end of one of God’s epochs.<\/p>\n<p>When Jeremiah prophesies an exile of 70 years for Judah (Jer 25:11; 29:10), it is not only a historical prediction that was literally fulfilled but also a symbol of completeness; Judah’s punishment is complete (cf. Is 40:2). Isaiah (Is 23:15) had made a similar prophecy of a 70-year punishment for Tyre, and Ezekiel (Ez 29:11-13) prophesied a 40-year “exile” for Egypt. When these 70 years are regarded as sabbatical years, where the land must lie untilled to compensate for the 7 times 70 years of sin before, then true numerology begins (2 Chr 36:21). Here numerology is used only as an explanation of past and present, but it can also be used to explain the future, especially in the book of Daniel.<\/p>\n<p>Daniel (Dn 9:2) refers to the literal 70 years of the exile as foretold by Jeremiah. In Daniel 9:24, this has been extended to 70 weeks of years (490 years) applied to the distant future. Daniel 9:25 sees 69 of these (483 years) as elapsing before Messiah appears. Presumably, the last week of the 70 is therefore thought of as the time of his activity. However this may be interpreted in terms of actual dates, it must be harmonized with 9:26, where the Messiah is “cut off” after 62 weeks of years (434 years). The difficulty lies in establishing the starting point for this long period. This is an example of an elaborate numerology, embracing centuries of history, all ultimately based on the 70 years of Jeremiah. According to biblical principles, this can have both an “immediate” fulfillment in the return from exile, and a “prophetic” fulfillment in the far distant future in connection with the coming of Christ.<\/p>\n<p>The other major example of extended numerology in Daniel is in connection with the “time, times, and half a time” (7:25). This must stand for three and a half “times,” that is, half of seven “times.” Thus, it refers either to three and a half years (half a “week” of years) or three and a half “weeks” of years (cf. “seven times” in 4:16, where “seven years” is clearly meant). Whatever may be its ultimate prophetic fulfillment in Christ, the “initial” or “partial” fulfillment is the roughly three and a half years of bitter persecution of God’s people by Antiochus Epiphanes (167–164 <span>BC<\/span>). This figure of three and a half years reappears in Revelation 11:2 (“forty-two months”), and 12:14 (“a time, and times, and half a time”), to describe the period of Rome’s persecution of the Christian church. The figure had possibly become a symbol of any bitter but limited persecution. The “two thousand three hundred evenings and mornings” of Daniel 8:14 may mean 1,150 days, which is approximately the same length of time.<\/p>\n<p>The three and a half years of Daniel 7:25 reappear in Revelation 11 in the form of “forty-two months,” the time when the heathen will trample down Jerusalem (Rv 11:2). The 1,290 days of Daniel 12:11 reappear here (in the slightly different form of 1,260 days) as the time that God’s two witnesses will prophesy (Rv 11:3). The 42 months reappear in Revelation 13:5 as the period that the wild beast will be allowed to blaspheme. While the “thousand years” of 20:6 is not derived from Daniel at all, the metaphorical use of “thousand” is familiar to the OT. The closest direct parallel is in Deuteronomy 7:9, where God’s covenant will be kept with a “thousand generations” to come.<\/p>","summary_ro":"NUMBERS AND NUMEROLOGY* Individual numbers have a symbolic as well as a literal sense in the Bible. In Daniel, and to a lesser extent in Revelation, there is a developed system of numerology where interrelated systems of numbers are used in a definite pattern. Traditionally, conservative Christians have been suspicious of numerology because of its unwise use by groups of Christians who see theological symbolism in every number in the OT, even the most factual. This view was inherited from mys...","summary_en":"NUMBERS AND NUMEROLOGY* Individual numbers have a symbolic as well as a literal sense in the Bible. In Daniel, and to a lesser extent in Revelation, there is a developed system of numerology where interrelated systems of numbers are used in a definite pattern. Traditionally, conservative Christians have been suspicious of numerology because of its unwise use by groups of Christians who see theological symbolism in every number in the OT, even the most factual. This view was inherited from mys...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51112,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:3","title_en":"Study Note: Isaia 6:3","content_ro":"<p><strong>6:3<\/strong> The triple usage of the word <em>holy<\/em> emphasizes the absolute separateness of the Lord. • <em>The whole earth is filled:<\/em> Because there is no verb in the Hebrew, two slightly different translations of the seraphim’s proclamation are possible. It could be that the <em>earth<\/em><em>,<\/em> though defiled, is currently <em>filled with his glory<\/em> in creation. Or, it could mean that the earth <em>will<\/em> be filled with the glory of the Lord when he establishes his kingship on the earth in the future. Either way, the Lord’s glorious presence will one day dwell more fully on earth, despite humanity’s sinfulness and the power of wicked nations. God’s glory was further revealed in the incarnation of the Son (John 12:41; 2 Cor 3:18; 4:4-7).<\/p>","content_en":"<p><strong>6:3<\/strong> The triple usage of the word <em>holy<\/em> emphasizes the absolute separateness of the Lord. • <em>The whole earth is filled:<\/em> Because there is no verb in the Hebrew, two slightly different translations of the seraphim’s proclamation are possible. It could be that the <em>earth<\/em><em>,<\/em> though defiled, is currently <em>filled with his glory<\/em> in creation. Or, it could mean that the earth <em>will<\/em> be filled with the glory of the Lord when he establishes his kingship on the earth in the future. Either way, the Lord’s glorious presence will one day dwell more fully on earth, despite humanity’s sinfulness and the power of wicked nations. God’s glory was further revealed in the incarnation of the Son (John 12:41; 2 Cor 3:18; 4:4-7).<\/p>","summary_ro":"6:3 The triple usage of the word holy emphasizes the absolute separateness of the Lord. • The whole earth is filled: Because there is no verb in the Hebrew, two slightly different translations of the seraphim’s proclamation are possible. It could be that the earth, though defiled, is currently filled with his glory in creation. Or, it could mean that the earth will be filled with the glory of the Lord when he establishes his kingship on the earth in the future. Either way, the Lord’s glorious...","summary_en":"6:3 The triple usage of the word holy emphasizes the absolute separateness of the Lord. • The whole earth is filled: Because there is no verb in the Hebrew, two slightly different translations of the seraphim’s proclamation are possible. It could be that the earth, though defiled, is currently filled with his glory in creation. Or, it could mean that the earth will be filled with the glory of the Lord when he establishes his kingship on the earth in the future. Either way, the Lord’s glorious...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78738,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:3","title_en":"Study Note: Isaia 6:3","content_ro":"<p><strong>6:3<\/strong> The triple usage of the word <em>holy<\/em> emphasizes the absolute separateness of the Lord. • <em>The whole earth is filled:<\/em> Because there is no verb in the Hebrew, two slightly different translations of the seraphim’s proclamation are possible. It could be that the <em>earth<\/em><em>,<\/em> though defiled, is currently <em>filled with his glory<\/em> in creation. Or, it could mean that the earth <em>will<\/em> be filled with the glory of the Lord when he establishes his kingship on the earth in the future. Either way, the Lord’s glorious presence will one day dwell more fully on earth, despite humanity’s sinfulness and the power of wicked nations. God’s glory was further revealed in the incarnation of the Son (John 12:41; 2 Cor 3:18; 4:4-7).<\/p>","content_en":"<p><strong>6:3<\/strong> The triple usage of the word <em>holy<\/em> emphasizes the absolute separateness of the Lord. • <em>The whole earth is filled:<\/em> Because there is no verb in the Hebrew, two slightly different translations of the seraphim’s proclamation are possible. It could be that the <em>earth<\/em><em>,<\/em> though defiled, is currently <em>filled with his glory<\/em> in creation. Or, it could mean that the earth <em>will<\/em> be filled with the glory of the Lord when he establishes his kingship on the earth in the future. Either way, the Lord’s glorious presence will one day dwell more fully on earth, despite humanity’s sinfulness and the power of wicked nations. God’s glory was further revealed in the incarnation of the Son (John 12:41; 2 Cor 3:18; 4:4-7).<\/p>","summary_ro":"6:3 The triple usage of the word holy emphasizes the absolute separateness of the Lord. • The whole earth is filled: Because there is no verb in the Hebrew, two slightly different translations of the seraphim’s proclamation are possible. It could be that the earth, though defiled, is currently filled with his glory in creation. Or, it could mean that the earth will be filled with the glory of the Lord when he establishes his kingship on the earth in the future. Either way, the Lord’s glorious...","summary_en":"6:3 The triple usage of the word holy emphasizes the absolute separateness of the Lord. • The whole earth is filled: Because there is no verb in the Hebrew, two slightly different translations of the seraphim’s proclamation are possible. It could be that the earth, though defiled, is currently filled with his glory in creation. Or, it could mean that the earth will be filled with the glory of the Lord when he establishes his kingship on the earth in the future. Either way, the Lord’s glorious...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106364,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:3","title_en":"Study Note: Isaia 6:3","content_ro":"<p><strong>6:3<\/strong> The triple usage of the word <em>holy<\/em> emphasizes the absolute separateness of the Lord. • <em>The whole earth is filled:<\/em> Because there is no verb in the Hebrew, two slightly different translations of the seraphim’s proclamation are possible. It could be that the <em>earth<\/em><em>,<\/em> though defiled, is currently <em>filled with his glory<\/em> in creation. Or, it could mean that the earth <em>will<\/em> be filled with the glory of the Lord when he establishes his kingship on the earth in the future. Either way, the Lord’s glorious presence will one day dwell more fully on earth, despite humanity’s sinfulness and the power of wicked nations. God’s glory was further revealed in the incarnation of the Son (John 12:41; 2 Cor 3:18; 4:4-7).<\/p>","content_en":"<p><strong>6:3<\/strong> The triple usage of the word <em>holy<\/em> emphasizes the absolute separateness of the Lord. • <em>The whole earth is filled:<\/em> Because there is no verb in the Hebrew, two slightly different translations of the seraphim’s proclamation are possible. It could be that the <em>earth<\/em><em>,<\/em> though defiled, is currently <em>filled with his glory<\/em> in creation. Or, it could mean that the earth <em>will<\/em> be filled with the glory of the Lord when he establishes his kingship on the earth in the future. Either way, the Lord’s glorious presence will one day dwell more fully on earth, despite humanity’s sinfulness and the power of wicked nations. God’s glory was further revealed in the incarnation of the Son (John 12:41; 2 Cor 3:18; 4:4-7).<\/p>","summary_ro":"6:3 The triple usage of the word holy emphasizes the absolute separateness of the Lord. • The whole earth is filled: Because there is no verb in the Hebrew, two slightly different translations of the seraphim’s proclamation are possible. It could be that the earth, though defiled, is currently filled with his glory in creation. Or, it could mean that the earth will be filled with the glory of the Lord when he establishes his kingship on the earth in the future. Either way, the Lord’s glorious...","summary_en":"6:3 The triple usage of the word holy emphasizes the absolute separateness of the Lord. • The whole earth is filled: Because there is no verb in the Hebrew, two slightly different translations of the seraphim’s proclamation are possible. It could be that the earth, though defiled, is currently filled with his glory in creation. Or, it could mean that the earth will be filled with the glory of the Lord when he establishes his kingship on the earth in the future. Either way, the Lord’s glorious...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133990,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:3","title_en":"Study Note: Isaia 6:3","content_ro":"<p><strong>6:3<\/strong> The triple usage of the word <em>holy<\/em> emphasizes the absolute separateness of the Lord. • <em>The whole earth is filled:<\/em> Because there is no verb in the Hebrew, two slightly different translations of the seraphim’s proclamation are possible. It could be that the <em>earth<\/em><em>,<\/em> though defiled, is currently <em>filled with his glory<\/em> in creation. Or, it could mean that the earth <em>will<\/em> be filled with the glory of the Lord when he establishes his kingship on the earth in the future. Either way, the Lord’s glorious presence will one day dwell more fully on earth, despite humanity’s sinfulness and the power of wicked nations. God’s glory was further revealed in the incarnation of the Son (John 12:41; 2 Cor 3:18; 4:4-7).<\/p>","content_en":"<p><strong>6:3<\/strong> The triple usage of the word <em>holy<\/em> emphasizes the absolute separateness of the Lord. • <em>The whole earth is filled:<\/em> Because there is no verb in the Hebrew, two slightly different translations of the seraphim’s proclamation are possible. It could be that the <em>earth<\/em><em>,<\/em> though defiled, is currently <em>filled with his glory<\/em> in creation. Or, it could mean that the earth <em>will<\/em> be filled with the glory of the Lord when he establishes his kingship on the earth in the future. Either way, the Lord’s glorious presence will one day dwell more fully on earth, despite humanity’s sinfulness and the power of wicked nations. God’s glory was further revealed in the incarnation of the Son (John 12:41; 2 Cor 3:18; 4:4-7).<\/p>","summary_ro":"6:3 The triple usage of the word holy emphasizes the absolute separateness of the Lord. • The whole earth is filled: Because there is no verb in the Hebrew, two slightly different translations of the seraphim’s proclamation are possible. It could be that the earth, though defiled, is currently filled with his glory in creation. Or, it could mean that the earth will be filled with the glory of the Lord when he establishes his kingship on the earth in the future. Either way, the Lord’s glorious...","summary_en":"6:3 The triple usage of the word holy emphasizes the absolute separateness of the Lord. • The whole earth is filled: Because there is no verb in the Hebrew, two slightly different translations of the seraphim’s proclamation are possible. It could be that the earth, though defiled, is currently filled with his glory in creation. Or, it could mean that the earth will be filled with the glory of the Lord when he establishes his kingship on the earth in the future. Either way, the Lord’s glorious...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60291,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Glory of God","title_en":"The Glory of God","content_ro":"<h3>The Glory of God<\/h3>\n<p><em>Glory<\/em> has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for <em>glory<\/em> is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of his absolute reality.<\/p>\n<p>God’s glory is the manifestation of his person, his power, and his majesty (see Ezek 1:28; 10:4). God’s glory may be revealed in nature, such as in a thunderstorm (Job 37:2-5; Ps 29:3, 7) or in the plagues sent on the Egyptians (Num 14:21-22). God’s glory can also be a unique manifestation, such as the revelation on Mount Sinai (Deut 5:24). When the Tabernacle and Solomon’s Temple were dedicated, God’s glory filled those structures (Exod 40:34-35; 1 Kgs 8:10-11), indicating his approval of them and that his presence would now reside there. Similarly, the glory of the Lord sent the fire that kindled the first sacrifices of the sanctuary (Lev 9:22-24).<\/p>\n<p>When God reveals his glory to his creation (see, e.g., Exod 24:16-18), it is often called a <em>theophany<\/em>. God gives limited (or veiled) glimpses of his glory because no one can see God and live (Exod 33:18-23; see also Isa 6:5). To “give glory” to God (Josh 7:19; Isa 24:15; Jer 13:16) means to speak or act in a manner that acknowledges who God is.<\/p>\n<p>Christ is the glory and image of God (2 Cor 4:4), and he was glorified in his death and resurrection (John 17:1-5). When Christ appears again at last, he will further manifest God’s glory in his restored Kingdom (Rev 21:11, 23). Paul declares that the presence of Christ in the lives of believers provides assurance that we will share in that glory (Rom 5:2; Col 1:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:17-18; 16:6-12; 33:17-23; 40:34-38; Lev 9:23-24; 10:1-3; Num 14:21-22; Deut 5:24; Josh 7:19; 1 Kgs 8:11; 2 Chr 7:1-3; Job 37:2-5; Pss 3:3; 8:4-6; 19:1; 29:3, 7-9; 48:8; Isa 6:3-5; 42:8; 43:7; 66:18-19; Jer 13:16; Ezek 1:28; 10:4; Hos 4:7; John 17:1-5; Rom 5:2; 2 Cor 4:4; Col 1:27; Rev 21:10-11, 23-25<\/p>","content_en":"<h3>The Glory of God<\/h3>\n<p><em>Glory<\/em> has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for <em>glory<\/em> is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of his absolute reality.<\/p>\n<p>God’s glory is the manifestation of his person, his power, and his majesty (see Ezek 1:28; 10:4). God’s glory may be revealed in nature, such as in a thunderstorm (Job 37:2-5; Ps 29:3, 7) or in the plagues sent on the Egyptians (Num 14:21-22). God’s glory can also be a unique manifestation, such as the revelation on Mount Sinai (Deut 5:24). When the Tabernacle and Solomon’s Temple were dedicated, God’s glory filled those structures (Exod 40:34-35; 1 Kgs 8:10-11), indicating his approval of them and that his presence would now reside there. Similarly, the glory of the Lord sent the fire that kindled the first sacrifices of the sanctuary (Lev 9:22-24).<\/p>\n<p>When God reveals his glory to his creation (see, e.g., Exod 24:16-18), it is often called a <em>theophany<\/em>. God gives limited (or veiled) glimpses of his glory because no one can see God and live (Exod 33:18-23; see also Isa 6:5). To “give glory” to God (Josh 7:19; Isa 24:15; Jer 13:16) means to speak or act in a manner that acknowledges who God is.<\/p>\n<p>Christ is the glory and image of God (2 Cor 4:4), and he was glorified in his death and resurrection (John 17:1-5). When Christ appears again at last, he will further manifest God’s glory in his restored Kingdom (Rev 21:11, 23). Paul declares that the presence of Christ in the lives of believers provides assurance that we will share in that glory (Rom 5:2; Col 1:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:17-18; 16:6-12; 33:17-23; 40:34-38; Lev 9:23-24; 10:1-3; Num 14:21-22; Deut 5:24; Josh 7:19; 1 Kgs 8:11; 2 Chr 7:1-3; Job 37:2-5; Pss 3:3; 8:4-6; 19:1; 29:3, 7-9; 48:8; Isa 6:3-5; 42:8; 43:7; 66:18-19; Jer 13:16; Ezek 1:28; 10:4; Hos 4:7; John 17:1-5; Rom 5:2; 2 Cor 4:4; Col 1:27; Rev 21:10-11, 23-25<\/p>","summary_ro":"The Glory of God Glory has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for glory is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of...","summary_en":"The Glory of God Glory has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for glory is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60390,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Absolute Holiness","title_en":"God’s Absolute Holiness","content_ro":"<h3>God’s Absolute Holiness<\/h3>\n<p>Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “<span>I Am Who I Am<\/span>” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created order.<\/p>\n<p>God’s holiness also speaks of his character. It is common to describe God’s holiness in terms of his separation from sin and his wrath against it, but the notion of holiness embraces all of God’s character, including his mercy. God revealed himself to Moses as the “God of compassion and mercy.” He said, “I am slow to anger and filled with unfailing love and faithfulness.” In his holiness, God shows this “unfailing love to a thousand generations. I forgive iniquity, rebellion, and sin. But I do not excuse the guilty” (Exod 34:6-7).<\/p>\n<p>God’s holiness can be deadly to uninvited intruders (Isa 6:3, 5; see Exod 28:35) or to those who treat it with contempt. His infinite holiness is too much for finite, fallen mortals and would utterly destroy them apart from God’s mercy. Understanding God’s holiness should thus trigger a response of awe and reverence. Anything less would be profane. Perhaps this was the error that cost Nadab and Abihu their lives (Lev 10:1-3). Only in recognizing the awesomeness of God can we appreciate his great love for us and worship him appropriately and authentically.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:14; 34:6-7; Lev 10:3; Lev 11:44-45; 1 Sam 2:1-2; Isa 6:3-5; 52:10; Hos 11:9<\/p>","content_en":"<h3>God’s Absolute Holiness<\/h3>\n<p>Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “<span>I Am Who I Am<\/span>” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created order.<\/p>\n<p>God’s holiness also speaks of his character. It is common to describe God’s holiness in terms of his separation from sin and his wrath against it, but the notion of holiness embraces all of God’s character, including his mercy. God revealed himself to Moses as the “God of compassion and mercy.” He said, “I am slow to anger and filled with unfailing love and faithfulness.” In his holiness, God shows this “unfailing love to a thousand generations. I forgive iniquity, rebellion, and sin. But I do not excuse the guilty” (Exod 34:6-7).<\/p>\n<p>God’s holiness can be deadly to uninvited intruders (Isa 6:3, 5; see Exod 28:35) or to those who treat it with contempt. His infinite holiness is too much for finite, fallen mortals and would utterly destroy them apart from God’s mercy. Understanding God’s holiness should thus trigger a response of awe and reverence. Anything less would be profane. Perhaps this was the error that cost Nadab and Abihu their lives (Lev 10:1-3). Only in recognizing the awesomeness of God can we appreciate his great love for us and worship him appropriately and authentically.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:14; 34:6-7; Lev 10:3; Lev 11:44-45; 1 Sam 2:1-2; Isa 6:3-5; 52:10; Hos 11:9<\/p>","summary_ro":"God’s Absolute Holiness Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “I Am Who I Am” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created orde...","summary_en":"God’s Absolute Holiness Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “I Am Who I Am” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created orde...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64357,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Glory with His People","title_en":"God’s Glory with His People","content_ro":"<h3>God’s Glory with His People<\/h3>\n<p>In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11).<\/p>\n<p>The presence and absence of God’s glory is a central theme in the book of Ezekiel. God’s glory appears to the prophet Ezekiel while he is exiled in Babylon, meaning that his glory was no longer present at the Temple in Jerusalem. The reason God’s glory had departed from the Temple at that time becomes clear in Ezekiel’s vision in Ezekiel 8–11, in which the prophet sees the abominations that had polluted the Temple in Jerusalem. Without God’s presence, the Temple had become an empty shell awaiting destruction. God was not forcibly evicted by the superior might of the Babylonian army; he voluntarily departed because his people were defiled. Their sin drove him away from the land he had promised to Abraham, Isaac, and Jacob. For a time, the Lord went from Jerusalem to Babylon to become a sanctuary for the exiles there (see 11:16).<\/p>\n<p>God would not abandon his Temple forever. After pouring out his wrath in full measure, he would restore a remnant to their land and sanctify them by his Spirit so that he could once again dwell in their midst in a new sanctuary (37:26). God’s glory, dwelling among his people forever (43:1-5), is at the heart of Ezekiel’s vision of their restoration.<\/p>\n<p>The glory of God has come to live among us fully in the person of Jesus Christ. As John testifies, “We have seen his glory, the glory of the Father’s one and only Son” (John 1:14). The aged Simeon saw the baby Jesus brought to the Temple and described him as “a light to reveal God to the nations, and . . . the glory of your people Israel” (Luke 2:32). Jesus’ glory was veiled while he was on earth, though for a moment on the Mount of Transfiguration his radiance was revealed to his closest disciples (Matt 17:2). He experienced his own abandonment by God as he hung on the cross, bearing the curse for our sin (Matt 27:46). Now, as the exalted and glorified Lord, he sits at God’s right hand (Eph 1:19-20). By his Spirit, he has promised never to abandon us, but to be with us to the end of time (Matt 28:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:11; 33:18–34:8; 40:34; Ps 19:1-11; Isa 4:5-6; 6:3; 40:5; 42:8; 43:7; 58:8; 60:1-2; Ezek 1:1-28; 11:16; 37:26; 43:1-5; 44:4; Hab 2:14; Matt 17:2; 28:20; Luke 2:32; John 1:14; 2 Cor 4:4-6; Heb 1:3; Rev 21:10-11, 23<\/p>","content_en":"<h3>God’s Glory with His People<\/h3>\n<p>In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11).<\/p>\n<p>The presence and absence of God’s glory is a central theme in the book of Ezekiel. God’s glory appears to the prophet Ezekiel while he is exiled in Babylon, meaning that his glory was no longer present at the Temple in Jerusalem. The reason God’s glory had departed from the Temple at that time becomes clear in Ezekiel’s vision in Ezekiel 8–11, in which the prophet sees the abominations that had polluted the Temple in Jerusalem. Without God’s presence, the Temple had become an empty shell awaiting destruction. God was not forcibly evicted by the superior might of the Babylonian army; he voluntarily departed because his people were defiled. Their sin drove him away from the land he had promised to Abraham, Isaac, and Jacob. For a time, the Lord went from Jerusalem to Babylon to become a sanctuary for the exiles there (see 11:16).<\/p>\n<p>God would not abandon his Temple forever. After pouring out his wrath in full measure, he would restore a remnant to their land and sanctify them by his Spirit so that he could once again dwell in their midst in a new sanctuary (37:26). God’s glory, dwelling among his people forever (43:1-5), is at the heart of Ezekiel’s vision of their restoration.<\/p>\n<p>The glory of God has come to live among us fully in the person of Jesus Christ. As John testifies, “We have seen his glory, the glory of the Father’s one and only Son” (John 1:14). The aged Simeon saw the baby Jesus brought to the Temple and described him as “a light to reveal God to the nations, and . . . the glory of your people Israel” (Luke 2:32). Jesus’ glory was veiled while he was on earth, though for a moment on the Mount of Transfiguration his radiance was revealed to his closest disciples (Matt 17:2). He experienced his own abandonment by God as he hung on the cross, bearing the curse for our sin (Matt 27:46). Now, as the exalted and glorified Lord, he sits at God’s right hand (Eph 1:19-20). By his Spirit, he has promised never to abandon us, but to be with us to the end of time (Matt 28:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:11; 33:18–34:8; 40:34; Ps 19:1-11; Isa 4:5-6; 6:3; 40:5; 42:8; 43:7; 58:8; 60:1-2; Ezek 1:1-28; 11:16; 37:26; 43:1-5; 44:4; Hab 2:14; Matt 17:2; 28:20; Luke 2:32; John 1:14; 2 Cor 4:4-6; Heb 1:3; Rev 21:10-11, 23<\/p>","summary_ro":"God’s Glory with His People In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11). The presence and absence of God’s glory is a central theme in the book of ...","summary_en":"God’s Glory with His People In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11). The presence and absence of God’s glory is a central theme in the book of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87917,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Glory of God","title_en":"The Glory of God","content_ro":"<h3>The Glory of God<\/h3>\n<p><em>Glory<\/em> has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for <em>glory<\/em> is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of his absolute reality.<\/p>\n<p>God’s glory is the manifestation of his person, his power, and his majesty (see Ezek 1:28; 10:4). God’s glory may be revealed in nature, such as in a thunderstorm (Job 37:2-5; Ps 29:3, 7) or in the plagues sent on the Egyptians (Num 14:21-22). God’s glory can also be a unique manifestation, such as the revelation on Mount Sinai (Deut 5:24). When the Tabernacle and Solomon’s Temple were dedicated, God’s glory filled those structures (Exod 40:34-35; 1 Kgs 8:10-11), indicating his approval of them and that his presence would now reside there. Similarly, the glory of the Lord sent the fire that kindled the first sacrifices of the sanctuary (Lev 9:22-24).<\/p>\n<p>When God reveals his glory to his creation (see, e.g., Exod 24:16-18), it is often called a <em>theophany<\/em>. God gives limited (or veiled) glimpses of his glory because no one can see God and live (Exod 33:18-23; see also Isa 6:5). To “give glory” to God (Josh 7:19; Isa 24:15; Jer 13:16) means to speak or act in a manner that acknowledges who God is.<\/p>\n<p>Christ is the glory and image of God (2 Cor 4:4), and he was glorified in his death and resurrection (John 17:1-5). When Christ appears again at last, he will further manifest God’s glory in his restored Kingdom (Rev 21:11, 23). Paul declares that the presence of Christ in the lives of believers provides assurance that we will share in that glory (Rom 5:2; Col 1:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:17-18; 16:6-12; 33:17-23; 40:34-38; Lev 9:23-24; 10:1-3; Num 14:21-22; Deut 5:24; Josh 7:19; 1 Kgs 8:11; 2 Chr 7:1-3; Job 37:2-5; Pss 3:3; 8:4-6; 19:1; 29:3, 7-9; 48:8; Isa 6:3-5; 42:8; 43:7; 66:18-19; Jer 13:16; Ezek 1:28; 10:4; Hos 4:7; John 17:1-5; Rom 5:2; 2 Cor 4:4; Col 1:27; Rev 21:10-11, 23-25<\/p>","content_en":"<h3>The Glory of God<\/h3>\n<p><em>Glory<\/em> has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for <em>glory<\/em> is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of his absolute reality.<\/p>\n<p>God’s glory is the manifestation of his person, his power, and his majesty (see Ezek 1:28; 10:4). God’s glory may be revealed in nature, such as in a thunderstorm (Job 37:2-5; Ps 29:3, 7) or in the plagues sent on the Egyptians (Num 14:21-22). God’s glory can also be a unique manifestation, such as the revelation on Mount Sinai (Deut 5:24). When the Tabernacle and Solomon’s Temple were dedicated, God’s glory filled those structures (Exod 40:34-35; 1 Kgs 8:10-11), indicating his approval of them and that his presence would now reside there. Similarly, the glory of the Lord sent the fire that kindled the first sacrifices of the sanctuary (Lev 9:22-24).<\/p>\n<p>When God reveals his glory to his creation (see, e.g., Exod 24:16-18), it is often called a <em>theophany<\/em>. God gives limited (or veiled) glimpses of his glory because no one can see God and live (Exod 33:18-23; see also Isa 6:5). To “give glory” to God (Josh 7:19; Isa 24:15; Jer 13:16) means to speak or act in a manner that acknowledges who God is.<\/p>\n<p>Christ is the glory and image of God (2 Cor 4:4), and he was glorified in his death and resurrection (John 17:1-5). When Christ appears again at last, he will further manifest God’s glory in his restored Kingdom (Rev 21:11, 23). Paul declares that the presence of Christ in the lives of believers provides assurance that we will share in that glory (Rom 5:2; Col 1:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:17-18; 16:6-12; 33:17-23; 40:34-38; Lev 9:23-24; 10:1-3; Num 14:21-22; Deut 5:24; Josh 7:19; 1 Kgs 8:11; 2 Chr 7:1-3; Job 37:2-5; Pss 3:3; 8:4-6; 19:1; 29:3, 7-9; 48:8; Isa 6:3-5; 42:8; 43:7; 66:18-19; Jer 13:16; Ezek 1:28; 10:4; Hos 4:7; John 17:1-5; Rom 5:2; 2 Cor 4:4; Col 1:27; Rev 21:10-11, 23-25<\/p>","summary_ro":"The Glory of God Glory has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for glory is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of...","summary_en":"The Glory of God Glory has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for glory is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88016,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Absolute Holiness","title_en":"God’s Absolute Holiness","content_ro":"<h3>God’s Absolute Holiness<\/h3>\n<p>Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “<span>I Am Who I Am<\/span>” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created order.<\/p>\n<p>God’s holiness also speaks of his character. It is common to describe God’s holiness in terms of his separation from sin and his wrath against it, but the notion of holiness embraces all of God’s character, including his mercy. God revealed himself to Moses as the “God of compassion and mercy.” He said, “I am slow to anger and filled with unfailing love and faithfulness.” In his holiness, God shows this “unfailing love to a thousand generations. I forgive iniquity, rebellion, and sin. But I do not excuse the guilty” (Exod 34:6-7).<\/p>\n<p>God’s holiness can be deadly to uninvited intruders (Isa 6:3, 5; see Exod 28:35) or to those who treat it with contempt. His infinite holiness is too much for finite, fallen mortals and would utterly destroy them apart from God’s mercy. Understanding God’s holiness should thus trigger a response of awe and reverence. Anything less would be profane. Perhaps this was the error that cost Nadab and Abihu their lives (Lev 10:1-3). Only in recognizing the awesomeness of God can we appreciate his great love for us and worship him appropriately and authentically.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:14; 34:6-7; Lev 10:3; Lev 11:44-45; 1 Sam 2:1-2; Isa 6:3-5; 52:10; Hos 11:9<\/p>","content_en":"<h3>God’s Absolute Holiness<\/h3>\n<p>Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “<span>I Am Who I Am<\/span>” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created order.<\/p>\n<p>God’s holiness also speaks of his character. It is common to describe God’s holiness in terms of his separation from sin and his wrath against it, but the notion of holiness embraces all of God’s character, including his mercy. God revealed himself to Moses as the “God of compassion and mercy.” He said, “I am slow to anger and filled with unfailing love and faithfulness.” In his holiness, God shows this “unfailing love to a thousand generations. I forgive iniquity, rebellion, and sin. But I do not excuse the guilty” (Exod 34:6-7).<\/p>\n<p>God’s holiness can be deadly to uninvited intruders (Isa 6:3, 5; see Exod 28:35) or to those who treat it with contempt. His infinite holiness is too much for finite, fallen mortals and would utterly destroy them apart from God’s mercy. Understanding God’s holiness should thus trigger a response of awe and reverence. Anything less would be profane. Perhaps this was the error that cost Nadab and Abihu their lives (Lev 10:1-3). Only in recognizing the awesomeness of God can we appreciate his great love for us and worship him appropriately and authentically.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:14; 34:6-7; Lev 10:3; Lev 11:44-45; 1 Sam 2:1-2; Isa 6:3-5; 52:10; Hos 11:9<\/p>","summary_ro":"God’s Absolute Holiness Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “I Am Who I Am” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created orde...","summary_en":"God’s Absolute Holiness Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “I Am Who I Am” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created orde...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91983,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Glory with His People","title_en":"God’s Glory with His People","content_ro":"<h3>God’s Glory with His People<\/h3>\n<p>In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11).<\/p>\n<p>The presence and absence of God’s glory is a central theme in the book of Ezekiel. God’s glory appears to the prophet Ezekiel while he is exiled in Babylon, meaning that his glory was no longer present at the Temple in Jerusalem. The reason God’s glory had departed from the Temple at that time becomes clear in Ezekiel’s vision in Ezekiel 8–11, in which the prophet sees the abominations that had polluted the Temple in Jerusalem. Without God’s presence, the Temple had become an empty shell awaiting destruction. God was not forcibly evicted by the superior might of the Babylonian army; he voluntarily departed because his people were defiled. Their sin drove him away from the land he had promised to Abraham, Isaac, and Jacob. For a time, the Lord went from Jerusalem to Babylon to become a sanctuary for the exiles there (see 11:16).<\/p>\n<p>God would not abandon his Temple forever. After pouring out his wrath in full measure, he would restore a remnant to their land and sanctify them by his Spirit so that he could once again dwell in their midst in a new sanctuary (37:26). God’s glory, dwelling among his people forever (43:1-5), is at the heart of Ezekiel’s vision of their restoration.<\/p>\n<p>The glory of God has come to live among us fully in the person of Jesus Christ. As John testifies, “We have seen his glory, the glory of the Father’s one and only Son” (John 1:14). The aged Simeon saw the baby Jesus brought to the Temple and described him as “a light to reveal God to the nations, and . . . the glory of your people Israel” (Luke 2:32). Jesus’ glory was veiled while he was on earth, though for a moment on the Mount of Transfiguration his radiance was revealed to his closest disciples (Matt 17:2). He experienced his own abandonment by God as he hung on the cross, bearing the curse for our sin (Matt 27:46). Now, as the exalted and glorified Lord, he sits at God’s right hand (Eph 1:19-20). By his Spirit, he has promised never to abandon us, but to be with us to the end of time (Matt 28:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:11; 33:18–34:8; 40:34; Ps 19:1-11; Isa 4:5-6; 6:3; 40:5; 42:8; 43:7; 58:8; 60:1-2; Ezek 1:1-28; 11:16; 37:26; 43:1-5; 44:4; Hab 2:14; Matt 17:2; 28:20; Luke 2:32; John 1:14; 2 Cor 4:4-6; Heb 1:3; Rev 21:10-11, 23<\/p>","content_en":"<h3>God’s Glory with His People<\/h3>\n<p>In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11).<\/p>\n<p>The presence and absence of God’s glory is a central theme in the book of Ezekiel. God’s glory appears to the prophet Ezekiel while he is exiled in Babylon, meaning that his glory was no longer present at the Temple in Jerusalem. The reason God’s glory had departed from the Temple at that time becomes clear in Ezekiel’s vision in Ezekiel 8–11, in which the prophet sees the abominations that had polluted the Temple in Jerusalem. Without God’s presence, the Temple had become an empty shell awaiting destruction. God was not forcibly evicted by the superior might of the Babylonian army; he voluntarily departed because his people were defiled. Their sin drove him away from the land he had promised to Abraham, Isaac, and Jacob. For a time, the Lord went from Jerusalem to Babylon to become a sanctuary for the exiles there (see 11:16).<\/p>\n<p>God would not abandon his Temple forever. After pouring out his wrath in full measure, he would restore a remnant to their land and sanctify them by his Spirit so that he could once again dwell in their midst in a new sanctuary (37:26). God’s glory, dwelling among his people forever (43:1-5), is at the heart of Ezekiel’s vision of their restoration.<\/p>\n<p>The glory of God has come to live among us fully in the person of Jesus Christ. As John testifies, “We have seen his glory, the glory of the Father’s one and only Son” (John 1:14). The aged Simeon saw the baby Jesus brought to the Temple and described him as “a light to reveal God to the nations, and . . . the glory of your people Israel” (Luke 2:32). Jesus’ glory was veiled while he was on earth, though for a moment on the Mount of Transfiguration his radiance was revealed to his closest disciples (Matt 17:2). He experienced his own abandonment by God as he hung on the cross, bearing the curse for our sin (Matt 27:46). Now, as the exalted and glorified Lord, he sits at God’s right hand (Eph 1:19-20). By his Spirit, he has promised never to abandon us, but to be with us to the end of time (Matt 28:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:11; 33:18–34:8; 40:34; Ps 19:1-11; Isa 4:5-6; 6:3; 40:5; 42:8; 43:7; 58:8; 60:1-2; Ezek 1:1-28; 11:16; 37:26; 43:1-5; 44:4; Hab 2:14; Matt 17:2; 28:20; Luke 2:32; John 1:14; 2 Cor 4:4-6; Heb 1:3; Rev 21:10-11, 23<\/p>","summary_ro":"God’s Glory with His People In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11). The presence and absence of God’s glory is a central theme in the book of ...","summary_en":"God’s Glory with His People In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11). The presence and absence of God’s glory is a central theme in the book of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115543,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Glory of God","title_en":"The Glory of God","content_ro":"<h3>The Glory of God<\/h3>\n<p><em>Glory<\/em> has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for <em>glory<\/em> is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of his absolute reality.<\/p>\n<p>God’s glory is the manifestation of his person, his power, and his majesty (see Ezek 1:28; 10:4). God’s glory may be revealed in nature, such as in a thunderstorm (Job 37:2-5; Ps 29:3, 7) or in the plagues sent on the Egyptians (Num 14:21-22). God’s glory can also be a unique manifestation, such as the revelation on Mount Sinai (Deut 5:24). When the Tabernacle and Solomon’s Temple were dedicated, God’s glory filled those structures (Exod 40:34-35; 1 Kgs 8:10-11), indicating his approval of them and that his presence would now reside there. Similarly, the glory of the Lord sent the fire that kindled the first sacrifices of the sanctuary (Lev 9:22-24).<\/p>\n<p>When God reveals his glory to his creation (see, e.g., Exod 24:16-18), it is often called a <em>theophany<\/em>. God gives limited (or veiled) glimpses of his glory because no one can see God and live (Exod 33:18-23; see also Isa 6:5). To “give glory” to God (Josh 7:19; Isa 24:15; Jer 13:16) means to speak or act in a manner that acknowledges who God is.<\/p>\n<p>Christ is the glory and image of God (2 Cor 4:4), and he was glorified in his death and resurrection (John 17:1-5). When Christ appears again at last, he will further manifest God’s glory in his restored Kingdom (Rev 21:11, 23). Paul declares that the presence of Christ in the lives of believers provides assurance that we will share in that glory (Rom 5:2; Col 1:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:17-18; 16:6-12; 33:17-23; 40:34-38; Lev 9:23-24; 10:1-3; Num 14:21-22; Deut 5:24; Josh 7:19; 1 Kgs 8:11; 2 Chr 7:1-3; Job 37:2-5; Pss 3:3; 8:4-6; 19:1; 29:3, 7-9; 48:8; Isa 6:3-5; 42:8; 43:7; 66:18-19; Jer 13:16; Ezek 1:28; 10:4; Hos 4:7; John 17:1-5; Rom 5:2; 2 Cor 4:4; Col 1:27; Rev 21:10-11, 23-25<\/p>","content_en":"<h3>The Glory of God<\/h3>\n<p><em>Glory<\/em> has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for <em>glory<\/em> is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of his absolute reality.<\/p>\n<p>God’s glory is the manifestation of his person, his power, and his majesty (see Ezek 1:28; 10:4). God’s glory may be revealed in nature, such as in a thunderstorm (Job 37:2-5; Ps 29:3, 7) or in the plagues sent on the Egyptians (Num 14:21-22). God’s glory can also be a unique manifestation, such as the revelation on Mount Sinai (Deut 5:24). When the Tabernacle and Solomon’s Temple were dedicated, God’s glory filled those structures (Exod 40:34-35; 1 Kgs 8:10-11), indicating his approval of them and that his presence would now reside there. Similarly, the glory of the Lord sent the fire that kindled the first sacrifices of the sanctuary (Lev 9:22-24).<\/p>\n<p>When God reveals his glory to his creation (see, e.g., Exod 24:16-18), it is often called a <em>theophany<\/em>. God gives limited (or veiled) glimpses of his glory because no one can see God and live (Exod 33:18-23; see also Isa 6:5). To “give glory” to God (Josh 7:19; Isa 24:15; Jer 13:16) means to speak or act in a manner that acknowledges who God is.<\/p>\n<p>Christ is the glory and image of God (2 Cor 4:4), and he was glorified in his death and resurrection (John 17:1-5). When Christ appears again at last, he will further manifest God’s glory in his restored Kingdom (Rev 21:11, 23). Paul declares that the presence of Christ in the lives of believers provides assurance that we will share in that glory (Rom 5:2; Col 1:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:17-18; 16:6-12; 33:17-23; 40:34-38; Lev 9:23-24; 10:1-3; Num 14:21-22; Deut 5:24; Josh 7:19; 1 Kgs 8:11; 2 Chr 7:1-3; Job 37:2-5; Pss 3:3; 8:4-6; 19:1; 29:3, 7-9; 48:8; Isa 6:3-5; 42:8; 43:7; 66:18-19; Jer 13:16; Ezek 1:28; 10:4; Hos 4:7; John 17:1-5; Rom 5:2; 2 Cor 4:4; Col 1:27; Rev 21:10-11, 23-25<\/p>","summary_ro":"The Glory of God Glory has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for glory is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of...","summary_en":"The Glory of God Glory has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for glory is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115642,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Absolute Holiness","title_en":"God’s Absolute Holiness","content_ro":"<h3>God’s Absolute Holiness<\/h3>\n<p>Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “<span>I Am Who I Am<\/span>” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created order.<\/p>\n<p>God’s holiness also speaks of his character. It is common to describe God’s holiness in terms of his separation from sin and his wrath against it, but the notion of holiness embraces all of God’s character, including his mercy. God revealed himself to Moses as the “God of compassion and mercy.” He said, “I am slow to anger and filled with unfailing love and faithfulness.” In his holiness, God shows this “unfailing love to a thousand generations. I forgive iniquity, rebellion, and sin. But I do not excuse the guilty” (Exod 34:6-7).<\/p>\n<p>God’s holiness can be deadly to uninvited intruders (Isa 6:3, 5; see Exod 28:35) or to those who treat it with contempt. His infinite holiness is too much for finite, fallen mortals and would utterly destroy them apart from God’s mercy. Understanding God’s holiness should thus trigger a response of awe and reverence. Anything less would be profane. Perhaps this was the error that cost Nadab and Abihu their lives (Lev 10:1-3). Only in recognizing the awesomeness of God can we appreciate his great love for us and worship him appropriately and authentically.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:14; 34:6-7; Lev 10:3; Lev 11:44-45; 1 Sam 2:1-2; Isa 6:3-5; 52:10; Hos 11:9<\/p>","content_en":"<h3>God’s Absolute Holiness<\/h3>\n<p>Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “<span>I Am Who I Am<\/span>” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created order.<\/p>\n<p>God’s holiness also speaks of his character. It is common to describe God’s holiness in terms of his separation from sin and his wrath against it, but the notion of holiness embraces all of God’s character, including his mercy. God revealed himself to Moses as the “God of compassion and mercy.” He said, “I am slow to anger and filled with unfailing love and faithfulness.” In his holiness, God shows this “unfailing love to a thousand generations. I forgive iniquity, rebellion, and sin. But I do not excuse the guilty” (Exod 34:6-7).<\/p>\n<p>God’s holiness can be deadly to uninvited intruders (Isa 6:3, 5; see Exod 28:35) or to those who treat it with contempt. His infinite holiness is too much for finite, fallen mortals and would utterly destroy them apart from God’s mercy. Understanding God’s holiness should thus trigger a response of awe and reverence. Anything less would be profane. Perhaps this was the error that cost Nadab and Abihu their lives (Lev 10:1-3). Only in recognizing the awesomeness of God can we appreciate his great love for us and worship him appropriately and authentically.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:14; 34:6-7; Lev 10:3; Lev 11:44-45; 1 Sam 2:1-2; Isa 6:3-5; 52:10; Hos 11:9<\/p>","summary_ro":"God’s Absolute Holiness Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “I Am Who I Am” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created orde...","summary_en":"God’s Absolute Holiness Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “I Am Who I Am” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created orde...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119609,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Glory with His People","title_en":"God’s Glory with His People","content_ro":"<h3>God’s Glory with His People<\/h3>\n<p>In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11).<\/p>\n<p>The presence and absence of God’s glory is a central theme in the book of Ezekiel. God’s glory appears to the prophet Ezekiel while he is exiled in Babylon, meaning that his glory was no longer present at the Temple in Jerusalem. The reason God’s glory had departed from the Temple at that time becomes clear in Ezekiel’s vision in Ezekiel 8–11, in which the prophet sees the abominations that had polluted the Temple in Jerusalem. Without God’s presence, the Temple had become an empty shell awaiting destruction. God was not forcibly evicted by the superior might of the Babylonian army; he voluntarily departed because his people were defiled. Their sin drove him away from the land he had promised to Abraham, Isaac, and Jacob. For a time, the Lord went from Jerusalem to Babylon to become a sanctuary for the exiles there (see 11:16).<\/p>\n<p>God would not abandon his Temple forever. After pouring out his wrath in full measure, he would restore a remnant to their land and sanctify them by his Spirit so that he could once again dwell in their midst in a new sanctuary (37:26). God’s glory, dwelling among his people forever (43:1-5), is at the heart of Ezekiel’s vision of their restoration.<\/p>\n<p>The glory of God has come to live among us fully in the person of Jesus Christ. As John testifies, “We have seen his glory, the glory of the Father’s one and only Son” (John 1:14). The aged Simeon saw the baby Jesus brought to the Temple and described him as “a light to reveal God to the nations, and . . . the glory of your people Israel” (Luke 2:32). Jesus’ glory was veiled while he was on earth, though for a moment on the Mount of Transfiguration his radiance was revealed to his closest disciples (Matt 17:2). He experienced his own abandonment by God as he hung on the cross, bearing the curse for our sin (Matt 27:46). Now, as the exalted and glorified Lord, he sits at God’s right hand (Eph 1:19-20). By his Spirit, he has promised never to abandon us, but to be with us to the end of time (Matt 28:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:11; 33:18–34:8; 40:34; Ps 19:1-11; Isa 4:5-6; 6:3; 40:5; 42:8; 43:7; 58:8; 60:1-2; Ezek 1:1-28; 11:16; 37:26; 43:1-5; 44:4; Hab 2:14; Matt 17:2; 28:20; Luke 2:32; John 1:14; 2 Cor 4:4-6; Heb 1:3; Rev 21:10-11, 23<\/p>","content_en":"<h3>God’s Glory with His People<\/h3>\n<p>In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11).<\/p>\n<p>The presence and absence of God’s glory is a central theme in the book of Ezekiel. God’s glory appears to the prophet Ezekiel while he is exiled in Babylon, meaning that his glory was no longer present at the Temple in Jerusalem. The reason God’s glory had departed from the Temple at that time becomes clear in Ezekiel’s vision in Ezekiel 8–11, in which the prophet sees the abominations that had polluted the Temple in Jerusalem. Without God’s presence, the Temple had become an empty shell awaiting destruction. God was not forcibly evicted by the superior might of the Babylonian army; he voluntarily departed because his people were defiled. Their sin drove him away from the land he had promised to Abraham, Isaac, and Jacob. For a time, the Lord went from Jerusalem to Babylon to become a sanctuary for the exiles there (see 11:16).<\/p>\n<p>God would not abandon his Temple forever. After pouring out his wrath in full measure, he would restore a remnant to their land and sanctify them by his Spirit so that he could once again dwell in their midst in a new sanctuary (37:26). God’s glory, dwelling among his people forever (43:1-5), is at the heart of Ezekiel’s vision of their restoration.<\/p>\n<p>The glory of God has come to live among us fully in the person of Jesus Christ. As John testifies, “We have seen his glory, the glory of the Father’s one and only Son” (John 1:14). The aged Simeon saw the baby Jesus brought to the Temple and described him as “a light to reveal God to the nations, and . . . the glory of your people Israel” (Luke 2:32). Jesus’ glory was veiled while he was on earth, though for a moment on the Mount of Transfiguration his radiance was revealed to his closest disciples (Matt 17:2). He experienced his own abandonment by God as he hung on the cross, bearing the curse for our sin (Matt 27:46). Now, as the exalted and glorified Lord, he sits at God’s right hand (Eph 1:19-20). By his Spirit, he has promised never to abandon us, but to be with us to the end of time (Matt 28:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:11; 33:18–34:8; 40:34; Ps 19:1-11; Isa 4:5-6; 6:3; 40:5; 42:8; 43:7; 58:8; 60:1-2; Ezek 1:1-28; 11:16; 37:26; 43:1-5; 44:4; Hab 2:14; Matt 17:2; 28:20; Luke 2:32; John 1:14; 2 Cor 4:4-6; Heb 1:3; Rev 21:10-11, 23<\/p>","summary_ro":"God’s Glory with His People In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11). The presence and absence of God’s glory is a central theme in the book of ...","summary_en":"God’s Glory with His People In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11). The presence and absence of God’s glory is a central theme in the book of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143169,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Glory of God","title_en":"The Glory of God","content_ro":"<h3>The Glory of God<\/h3>\n<p><em>Glory<\/em> has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for <em>glory<\/em> is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of his absolute reality.<\/p>\n<p>God’s glory is the manifestation of his person, his power, and his majesty (see Ezek 1:28; 10:4). God’s glory may be revealed in nature, such as in a thunderstorm (Job 37:2-5; Ps 29:3, 7) or in the plagues sent on the Egyptians (Num 14:21-22). God’s glory can also be a unique manifestation, such as the revelation on Mount Sinai (Deut 5:24). When the Tabernacle and Solomon’s Temple were dedicated, God’s glory filled those structures (Exod 40:34-35; 1 Kgs 8:10-11), indicating his approval of them and that his presence would now reside there. Similarly, the glory of the Lord sent the fire that kindled the first sacrifices of the sanctuary (Lev 9:22-24).<\/p>\n<p>When God reveals his glory to his creation (see, e.g., Exod 24:16-18), it is often called a <em>theophany<\/em>. God gives limited (or veiled) glimpses of his glory because no one can see God and live (Exod 33:18-23; see also Isa 6:5). To “give glory” to God (Josh 7:19; Isa 24:15; Jer 13:16) means to speak or act in a manner that acknowledges who God is.<\/p>\n<p>Christ is the glory and image of God (2 Cor 4:4), and he was glorified in his death and resurrection (John 17:1-5). When Christ appears again at last, he will further manifest God’s glory in his restored Kingdom (Rev 21:11, 23). Paul declares that the presence of Christ in the lives of believers provides assurance that we will share in that glory (Rom 5:2; Col 1:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:17-18; 16:6-12; 33:17-23; 40:34-38; Lev 9:23-24; 10:1-3; Num 14:21-22; Deut 5:24; Josh 7:19; 1 Kgs 8:11; 2 Chr 7:1-3; Job 37:2-5; Pss 3:3; 8:4-6; 19:1; 29:3, 7-9; 48:8; Isa 6:3-5; 42:8; 43:7; 66:18-19; Jer 13:16; Ezek 1:28; 10:4; Hos 4:7; John 17:1-5; Rom 5:2; 2 Cor 4:4; Col 1:27; Rev 21:10-11, 23-25<\/p>","content_en":"<h3>The Glory of God<\/h3>\n<p><em>Glory<\/em> has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for <em>glory<\/em> is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of his absolute reality.<\/p>\n<p>God’s glory is the manifestation of his person, his power, and his majesty (see Ezek 1:28; 10:4). God’s glory may be revealed in nature, such as in a thunderstorm (Job 37:2-5; Ps 29:3, 7) or in the plagues sent on the Egyptians (Num 14:21-22). God’s glory can also be a unique manifestation, such as the revelation on Mount Sinai (Deut 5:24). When the Tabernacle and Solomon’s Temple were dedicated, God’s glory filled those structures (Exod 40:34-35; 1 Kgs 8:10-11), indicating his approval of them and that his presence would now reside there. Similarly, the glory of the Lord sent the fire that kindled the first sacrifices of the sanctuary (Lev 9:22-24).<\/p>\n<p>When God reveals his glory to his creation (see, e.g., Exod 24:16-18), it is often called a <em>theophany<\/em>. God gives limited (or veiled) glimpses of his glory because no one can see God and live (Exod 33:18-23; see also Isa 6:5). To “give glory” to God (Josh 7:19; Isa 24:15; Jer 13:16) means to speak or act in a manner that acknowledges who God is.<\/p>\n<p>Christ is the glory and image of God (2 Cor 4:4), and he was glorified in his death and resurrection (John 17:1-5). When Christ appears again at last, he will further manifest God’s glory in his restored Kingdom (Rev 21:11, 23). Paul declares that the presence of Christ in the lives of believers provides assurance that we will share in that glory (Rom 5:2; Col 1:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:17-18; 16:6-12; 33:17-23; 40:34-38; Lev 9:23-24; 10:1-3; Num 14:21-22; Deut 5:24; Josh 7:19; 1 Kgs 8:11; 2 Chr 7:1-3; Job 37:2-5; Pss 3:3; 8:4-6; 19:1; 29:3, 7-9; 48:8; Isa 6:3-5; 42:8; 43:7; 66:18-19; Jer 13:16; Ezek 1:28; 10:4; Hos 4:7; John 17:1-5; Rom 5:2; 2 Cor 4:4; Col 1:27; Rev 21:10-11, 23-25<\/p>","summary_ro":"The Glory of God Glory has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for glory is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of...","summary_en":"The Glory of God Glory has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for glory is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143268,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Absolute Holiness","title_en":"God’s Absolute Holiness","content_ro":"<h3>God’s Absolute Holiness<\/h3>\n<p>Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “<span>I Am Who I Am<\/span>” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created order.<\/p>\n<p>God’s holiness also speaks of his character. It is common to describe God’s holiness in terms of his separation from sin and his wrath against it, but the notion of holiness embraces all of God’s character, including his mercy. God revealed himself to Moses as the “God of compassion and mercy.” He said, “I am slow to anger and filled with unfailing love and faithfulness.” In his holiness, God shows this “unfailing love to a thousand generations. I forgive iniquity, rebellion, and sin. But I do not excuse the guilty” (Exod 34:6-7).<\/p>\n<p>God’s holiness can be deadly to uninvited intruders (Isa 6:3, 5; see Exod 28:35) or to those who treat it with contempt. His infinite holiness is too much for finite, fallen mortals and would utterly destroy them apart from God’s mercy. Understanding God’s holiness should thus trigger a response of awe and reverence. Anything less would be profane. Perhaps this was the error that cost Nadab and Abihu their lives (Lev 10:1-3). Only in recognizing the awesomeness of God can we appreciate his great love for us and worship him appropriately and authentically.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:14; 34:6-7; Lev 10:3; Lev 11:44-45; 1 Sam 2:1-2; Isa 6:3-5; 52:10; Hos 11:9<\/p>","content_en":"<h3>God’s Absolute Holiness<\/h3>\n<p>Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “<span>I Am Who I Am<\/span>” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created order.<\/p>\n<p>God’s holiness also speaks of his character. It is common to describe God’s holiness in terms of his separation from sin and his wrath against it, but the notion of holiness embraces all of God’s character, including his mercy. God revealed himself to Moses as the “God of compassion and mercy.” He said, “I am slow to anger and filled with unfailing love and faithfulness.” In his holiness, God shows this “unfailing love to a thousand generations. I forgive iniquity, rebellion, and sin. But I do not excuse the guilty” (Exod 34:6-7).<\/p>\n<p>God’s holiness can be deadly to uninvited intruders (Isa 6:3, 5; see Exod 28:35) or to those who treat it with contempt. His infinite holiness is too much for finite, fallen mortals and would utterly destroy them apart from God’s mercy. Understanding God’s holiness should thus trigger a response of awe and reverence. Anything less would be profane. Perhaps this was the error that cost Nadab and Abihu their lives (Lev 10:1-3). Only in recognizing the awesomeness of God can we appreciate his great love for us and worship him appropriately and authentically.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:14; 34:6-7; Lev 10:3; Lev 11:44-45; 1 Sam 2:1-2; Isa 6:3-5; 52:10; Hos 11:9<\/p>","summary_ro":"God’s Absolute Holiness Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “I Am Who I Am” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created orde...","summary_en":"God’s Absolute Holiness Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “I Am Who I Am” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created orde...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147235,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Glory with His People","title_en":"God’s Glory with His People","content_ro":"<h3>God’s Glory with His People<\/h3>\n<p>In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11).<\/p>\n<p>The presence and absence of God’s glory is a central theme in the book of Ezekiel. God’s glory appears to the prophet Ezekiel while he is exiled in Babylon, meaning that his glory was no longer present at the Temple in Jerusalem. The reason God’s glory had departed from the Temple at that time becomes clear in Ezekiel’s vision in Ezekiel 8–11, in which the prophet sees the abominations that had polluted the Temple in Jerusalem. Without God’s presence, the Temple had become an empty shell awaiting destruction. God was not forcibly evicted by the superior might of the Babylonian army; he voluntarily departed because his people were defiled. Their sin drove him away from the land he had promised to Abraham, Isaac, and Jacob. For a time, the Lord went from Jerusalem to Babylon to become a sanctuary for the exiles there (see 11:16).<\/p>\n<p>God would not abandon his Temple forever. After pouring out his wrath in full measure, he would restore a remnant to their land and sanctify them by his Spirit so that he could once again dwell in their midst in a new sanctuary (37:26). God’s glory, dwelling among his people forever (43:1-5), is at the heart of Ezekiel’s vision of their restoration.<\/p>\n<p>The glory of God has come to live among us fully in the person of Jesus Christ. As John testifies, “We have seen his glory, the glory of the Father’s one and only Son” (John 1:14). The aged Simeon saw the baby Jesus brought to the Temple and described him as “a light to reveal God to the nations, and . . . the glory of your people Israel” (Luke 2:32). Jesus’ glory was veiled while he was on earth, though for a moment on the Mount of Transfiguration his radiance was revealed to his closest disciples (Matt 17:2). He experienced his own abandonment by God as he hung on the cross, bearing the curse for our sin (Matt 27:46). Now, as the exalted and glorified Lord, he sits at God’s right hand (Eph 1:19-20). By his Spirit, he has promised never to abandon us, but to be with us to the end of time (Matt 28:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:11; 33:18–34:8; 40:34; Ps 19:1-11; Isa 4:5-6; 6:3; 40:5; 42:8; 43:7; 58:8; 60:1-2; Ezek 1:1-28; 11:16; 37:26; 43:1-5; 44:4; Hab 2:14; Matt 17:2; 28:20; Luke 2:32; John 1:14; 2 Cor 4:4-6; Heb 1:3; Rev 21:10-11, 23<\/p>","content_en":"<h3>God’s Glory with His People<\/h3>\n<p>In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11).<\/p>\n<p>The presence and absence of God’s glory is a central theme in the book of Ezekiel. God’s glory appears to the prophet Ezekiel while he is exiled in Babylon, meaning that his glory was no longer present at the Temple in Jerusalem. The reason God’s glory had departed from the Temple at that time becomes clear in Ezekiel’s vision in Ezekiel 8–11, in which the prophet sees the abominations that had polluted the Temple in Jerusalem. Without God’s presence, the Temple had become an empty shell awaiting destruction. God was not forcibly evicted by the superior might of the Babylonian army; he voluntarily departed because his people were defiled. Their sin drove him away from the land he had promised to Abraham, Isaac, and Jacob. For a time, the Lord went from Jerusalem to Babylon to become a sanctuary for the exiles there (see 11:16).<\/p>\n<p>God would not abandon his Temple forever. After pouring out his wrath in full measure, he would restore a remnant to their land and sanctify them by his Spirit so that he could once again dwell in their midst in a new sanctuary (37:26). God’s glory, dwelling among his people forever (43:1-5), is at the heart of Ezekiel’s vision of their restoration.<\/p>\n<p>The glory of God has come to live among us fully in the person of Jesus Christ. As John testifies, “We have seen his glory, the glory of the Father’s one and only Son” (John 1:14). The aged Simeon saw the baby Jesus brought to the Temple and described him as “a light to reveal God to the nations, and . . . the glory of your people Israel” (Luke 2:32). Jesus’ glory was veiled while he was on earth, though for a moment on the Mount of Transfiguration his radiance was revealed to his closest disciples (Matt 17:2). He experienced his own abandonment by God as he hung on the cross, bearing the curse for our sin (Matt 27:46). Now, as the exalted and glorified Lord, he sits at God’s right hand (Eph 1:19-20). By his Spirit, he has promised never to abandon us, but to be with us to the end of time (Matt 28:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:11; 33:18–34:8; 40:34; Ps 19:1-11; Isa 4:5-6; 6:3; 40:5; 42:8; 43:7; 58:8; 60:1-2; Ezek 1:1-28; 11:16; 37:26; 43:1-5; 44:4; Hab 2:14; Matt 17:2; 28:20; Luke 2:32; John 1:14; 2 Cor 4:4-6; Heb 1:3; Rev 21:10-11, 23<\/p>","summary_ro":"God’s Glory with His People In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11). The presence and absence of God’s glory is a central theme in the book of ...","summary_en":"God’s Glory with His People In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11). The presence and absence of God’s glory is a central theme in the book of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":6806,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Regulations concerning Cleanness and Uncleanness","title_en":"and Uncleanness, Regulations concerning, Cleanness","content_ro":"<h3>CLEANNESS AND UNCLEANNESS, Regulations Concerning<\/h3>\n<p>Aspect of Hebrew religion having physical, ceremonial, moral, and spiritual significance. Though these senses of clean and unclean can be distinguished with reference to their contexts, they also merge into and illustrate each other; the physical and ceremonial contexts point to a moral state of the worshiper and to a spiritual relationship between God and his people.<\/p>\n<p>The OT vision of a people’s relationship with God is along moral and personal lines—God’s personal nature being expressed in his giving of the law to Moses. The personal and uniquely consistent character of Israel’s Lord made him morally a completely different being from the many gods of pagan cultures. Unlike the Lord, the Baals of the Canaanites were capricious and vicious; nobody expected them to be ethically consistent. Israel’s Lord, on the other hand, could be trusted to keep his word (a verbal communication through his chosen prophets). Nobody, not even the high priest or the king, was above the law, which expressed not only God’s character but also his sovereign will for the individual and the nation. His moral consistency carried over into his miraculous interventions into history to protect his people, to judge them and their enemies, and to redeem humanity itself.<\/p>\n<p>Cleanness as defined in the book of Leviticus, therefore, was always conditioned by the presence of the personal God who gave the law. As the people sought to approach the Lord, they necessarily did so on his terms and therefore within the framework of the cultic ceremonies he had prescribed. Details of the Levitical ceremonies were designed to illustrate the moral implications of the sinner’s approach to God and God’s provision for his people to become morally clean in his sight.<\/p>\n<p>The meaning of the Levitical system was stated clearly in the psalmist’s words: “Who shall ascend the hill of the <span>Lord<\/span>? And who shall stand in his holy place? He who has clean hands and a pure heart, who does not lift up his soul to what is false, and does not swear deceitfully” (Ps 24:3-4, <span>rsv<\/span>). One’s state of cleanness depends not only on external actions but also on an internal relationship with God. As a result, the sinner’s inability to satisfy the moral demands of a holy God leads to his or her complete dependence on God and on God’s provision for satisfying his own demands. That provision was detailed in the law.<\/p>\n<p>Preview<\/p>\n<p>• Early History<\/p>\n<p>• Levitical Prescriptions<\/p>\n<p>• Purification Rites<\/p>\n<p>• New Testament Perspective<\/p>\n<p class=\"h2\" id=\"EarlyHistory\">Early History<\/p>\n<h5>Gentile Religious Background<\/h5>\n<p>The gentile conscience was no doubt a strong influence on the development of ethnic notions of clean and unclean. The subjective sense of sin’s uncleanness is universally encountered in one form or another in the literature of every great religion, whatever explanation is given for it. Many religions have rites of purification based on water and washings. The Hebrews’ ritual avoidance of certain objects, some because of their holiness and others because of their unholiness, finds an analogy in the taboos of many primitive religions, including some of those with which the early Hebrews came into contact.<\/p>\n<p>The similarities between the Hebrew and other ancient religions are easily established by superficial comparison. It would be surprising if there were none. Those differences that give biblical religion its distinctive character, however, must be accounted for.<\/p>\n<p class=\"h2\" id=\"LeviticalPrescriptions\">Levitical Prescriptions<\/p>\n<h5>Ceremonial and Moral Law<\/h5>\n<p>The relationship between the external ceremonial details of the Mosaic law and the internally directed moral requirements of such parts of it as the Ten Commandments is one of the fundamental issues of OT theology. It is possible to demonstrate that, throughout the OT, uncleanness and sin are virtually synonymous. In many passages sin is described as uncleanness (e.g., Lv 16:16, 30; the ordeal of the bitter water in Nm 5:11-28; Zec 13:1).<\/p>\n<p>The relationship between ceremonial and moral cleanness can be illustrated from passages mentioning clean hands on the one hand (2 Sm 22:21; Jb 17:9; 22:30) and a clean heart on the other (Pss 24:4; 51:10; 73:13; Prv 20:9). The prophet Isaiah felt convicted of “unclean lips” when he was in God’s presence; a purifying coal, perhaps representing forgiveness and atonement, cleansed him (Is 6:5-7). In many passages cleanness represents innocence before God (Jb 11:4; 33:9; Ps 51:7-10; Prv 20:9), and uncleanness is said to come from sin (Ps 51:2; Is 1:16; 64:6).<\/p>\n<h5>Causes of Uncleanness<\/h5>\n<p>From the Mosaic law a number of causes of uncleanness can be derived.<\/p>\n<p>1. Some foods were not to be eaten. Various laws concerning animals make a “distinction between the unclean and the clean and between the living creature that may be eaten and the living creature that may not be eaten” (Lv 11:47, <span>rsv<\/span>). Permitted food was what was acceptable to God (see also Dt 14:3-21; Acts 15:28-29).<\/p>\n<li>2. Diseases, especially leprosy, produced an unclean state (Lv 13–14). The story of Naaman refers to leprous defilement (2 Kgs 5:1-14). The Gospels refer often to lepers (e.g., Mt 8:1-4; 10:8; 11:5; Lk 4:27). Many swellings, sores, and rashes were included under that heading, including Hansen’s disease (modern leprosy). The defilement of disease included all things touched by a diseased person (Lv 14:33-57).<\/li>\n<li>3. Bodily discharges were unclean, and contact with them defiled a person for various periods of time. Emission of semen produced uncleanness until the evening, whether in intercourse (Lv 15:16-18) or inadvertently during the night (Dt 23:10). An unnatural discharge, since it usually indicated disease, made a person unclean for seven days after it had ceased (Lv 15:1-15). Menstruation also produced uncleanness lasting seven days after it ceased (Lv 15:19-24; 2 Sm 11:4). Sexual intercourse during that time made both partners unclean (Lv 15:19-24; 20:18). Contact with the spittle of an unclean person produced uncleanness for a day (15:8).<\/li>\n<li>4. Dead bodies, or even parts of them such as bone, caused uncleanness (Nm 19:16). Persons who touched a dead body were unclean for a month, and only after that period could they celebrate their own Passover if they had missed it (9:6-11). The high priest could not even bury his own parents because of his special ritual responsibilities (Lv 21:10-11; cf. Nm 6:6-7; Hg 2:13; Mt 23:27).<\/li>\n<li>5. Idolatry was the greatest source of spiritual defilement. The entire nation of Israel was defiled because of it (Ps 106:38; Is 30:22; Ez 36:25), as were the Gentiles (Jer 43:12). Consequently, contact with Gentiles was thought to produce defilement. The gospel’s universal appeal confronted that conviction (e.g., Jn 4:9; Acts 10:28; cf. Gal 2:11-14). Closely related to the defilement of idolatry was the defilement caused by unclean spirits (Zec 13:2; cf. Mt 10:1; Mk 1:23-27).<\/li>\n<h5>Laws about Objects<\/h5>\n<p>Certain laws illustrate the principle that uncleanness was transmitted much like a contagion. Dead bodies contaminated what they touched, as did dead insects and certain crawling things (Lv 11:29-38). It is interesting that dry grain, running springwater, and water in a cistern were expressly excluded from that law of contamination; perhaps otherwise, starvation would have resulted, dead insects and mice being found in grain and water every day in an agricultural community. Unclean pottery had to be broken, but wooden vessels merely required washing (Lv 15:12). Even uncovered pots in a house where a person had died became unclean (Nm 19:15); everyone who entered the house was unclean.<\/p>\n<p>Because of their idolatrous associations, the possessions of pagans were unclean; therefore, booty taken in war had to be cleansed by fire or washing (Nm 31:21-24). Clothing of wool, linen, or leather could contract unclean “leprosy” from diseased persons and had to be tested. If the leprous spots (greenish or reddish patches) spread after a test period, the garments had to be burned (Lv 13:47-59; 14:33-53).<\/p>\n<h5>Laws about Places<\/h5>\n<p>The land and people of Israel were holy; they could be defiled by the uncleanness of economic oppression or idolatry (Jos 22:17-19; Jer 13:27). Jerusalem was a holy city, but it could be defiled by the sins of its people (Ez 22:2-4; Lam 1:8) or by the blood of its slaughtered inhabitants (Lam 4:15).<\/p>\n<p>The temple could be defiled by unclean persons. It was necessary for Hezekiah to cleanse the temple after Ahaz’s idolatrous worship (2 Chr 29:15-19); Nehemiah had to cleanse the rooms in which Tobiah had been living (Neh 13:9). One of the functions of the Day of Atonement was removal of impurities transferred to the temple by the sins of the Israelites during the past year (Lv 16:16-19; 31-33).<\/p>\n<p>An unclean place received the pieces of a leprous house after its demolition (Lv 14:45). The valley of Hinnom became Jerusalem’s garbage dump in later years, giving rise to the visions of “Gehenna” as a place of eternal punishment in NT eschatology. Since the Israelite camp was a holy place, care was taken to bury human excrement outside its boundaries (Dt 23:12-14). The value of that simple expedient in preventing disease during military excursions can hardly be exaggerated, since plagues were a great scourge of ancient armies.<\/p>\n<h5>Laws about Food<\/h5>\n<p>Certain kinds of animals were unclean and thus could not be eaten (Lv 11; Dt 14:3-21). Animals that died of old age, disease, or injury, or had been wounded by predators, were unclean. Animals that did not both chew the cud and have a cloven hoof were unclean, a definition that included pigs, camels, badgers, and rabbits among others. Israelites could eat only those fish that had both fins and scales. Birds of prey and scavengers were unclean. All winged insects were unclean except hopping insects (locusts, grasshoppers, and crickets). A large classification of “crawling things” was prohibited, including worms, lizards, snakes, weasels, and mice. In addition to all those was the ancient prohibition against eating blood (Gn 9:4; Lv 17:14-15; Dt 12:16-23; Acts 15:28-29).<\/p>\n<p class=\"h2\" id=\"PurificationRites\">Purification Rites<\/p>\n<h5>Purification by Lapse of Time<\/h5>\n<p>Secondary contamination could often be canceled simply by waiting until the evening (Lv 11:24) or for 7, 14, 40, or 80 days. Dead bodies contaminated what they touched for 7 days (Nm 19:11), as did menstruation (Lv 15:19). When a child was born, the mother’s unclean condition lasted 7 days for a boy and 14 days for a girl. An additional 33 days for a male child and 66 days for a female were required before the mother could touch any sacred thing.<\/p>\n<h5>Purification by Water<\/h5>\n<p>Contact with unclean things, such as bodily discharges, often required washing of hands and clothing, usually accompanied by the lapse of a day (Lv 15:5-11).<\/p>\n<h5>Purification by Ceremonial Substances<\/h5>\n<p>Ceremonial substances used in purification rites included the ashes of a red heifer mixed with water (Nm 19:1-10), and (in cases of leprosy) cedarwood, scarlet cloth, hyssop, and blood (Lv 14:2-9). When the altar was used in a purification ceremony, only blood was suitable, since the altar was the place of sacrifice for sin (Lv 16:18-19; Ez 43:20).<\/p>\n<h5>Purification by Sacrifice<\/h5>\n<p>Sacrifice was the ultimate source of both ritual and moral purification. All bodily discharges except sexual ones were purified by offerings of doves and pigeons (Lv 15:14-15, 29-30). Childbirth required a lamb and a bird (12:6). Poor people could offer birds in place of an animal (Lv 12:8; 14:21-32; Lk 2:24).<\/p>\n<p>In sacrifice, blood was symbolic of a life given and therefore a death experienced; the uncleanness of disease or sin was thought of as being transferred to the victim, thus removing the uncleanness (Lv 14:7). Sacrificial death, therefore, always had a substitutionary element. Only blood sacrifice could provide the moral cleansing necessary for sin itself; such sacrifice was therefore the basis of all cleansing, including that of disease.<\/p>\n<h5>Purification by Fire<\/h5>\n<p>Some contamination could be removed only by fire, such as contamination of metal pots (Nm 31:22-23). Incest was punishable not only by death but also by burning the bodies (Lv 20:14). Idolatry had to be put away by total destruction of the objects and by burning (Ex 32:20). Cities consecrated to pagan deities were to be burned.<\/p>\n<p class=\"h2\" id=\"NewTestamentPerspective\">New Testament Perspective<\/p>\n<p>The NT did not reject the OT concept of clean and unclean, but rather reinterpreted it in a new context. It stressed in particular the moral sense of the concept as well as the identification of uncleanness with sin.<\/p>\n<p>The Gospels were written in the context of OT law and its Pharisaic and Sadducean accretions. Jesus obeyed the law but was often at odds with the practical casuistry (system) that had grown up around it. Jesus taught that true defilement came from the sinner’s heart and not from outside contamination (Mk 7:14-23; Lk 11:39-41). A central element in his teaching was his attack on the ceremonial externalism of the Pharisees. Thus it has been said that Jesus “internalized” the law. It would be more correct to say that he forced attention to the law’s demands on people’s inner lives.<\/p>\n<p>The intrinsic wickedness of demons is underscored by the use of the term “unclean spirit” throughout the Gospels. In fact, the word “unclean” itself always appears in the Gospels in the context of spirit, a detail that illustrates the NT shift of emphasis from ritual uncleanness to sin and its guilt.<\/p>\n<p>An important episode in the life of the early church came in Acts 10, when God taught the apostle Peter that Gentiles were not unclean in themselves and that Peter was obliged to receive them. The result was Cornelius’s conversion.<\/p>\n<p>Jesus’ assertion that uncleanness originates in the heart bore fruit in the apostle Paul’s doctrine of Christian freedom. Paul, a Pharisee who could say of himself that he had never broken an external law, came to see that nothing is unclean in itself (Rom 14:14-20). Throughout his epistles, cleanness is the result of obedience of the heart flowing from regeneration; it is based on the cleansing power of the Atonement (see Rom 6:19; 1 Thes 2:3-4, where uncleanness is strictly moral).<\/p>\n<p>Christ’s atonement was the final cleansing agent for sin and its moral results (Heb 9:14, 22; 1 Jn 1:7), doing in reality what the blood of bulls and goats only typified. Thus those who are washed in the blood of the Lamb (Rv 7:14) are seen as wearing clean white robes (15:6; 19:8-14). His blood, symbolizing the life given and the death died by the Son at the behest of the Father, satisfies the attributes of personal justice of the triune God. Because the personal character of a righteous Father was vindicated, the personal forgiveness of sinners is morally possible. God can be in history only what he is eternally: he is both just and the justifier of believers in Christ (Rom 3:24-26).<\/p>\n<p><em>See also<\/em> Baptism; Circumcision; Uncircumcision; Offerings and Sacrifices; Law, Biblical Concept of; Dietary Laws.<\/p>","content_en":"<h3>CLEANNESS AND UNCLEANNESS, Regulations Concerning<\/h3>\n<p>Aspect of Hebrew religion having physical, ceremonial, moral, and spiritual significance. Though these senses of clean and unclean can be distinguished with reference to their contexts, they also merge into and illustrate each other; the physical and ceremonial contexts point to a moral state of the worshiper and to a spiritual relationship between God and his people.<\/p>\n<p>The OT vision of a people’s relationship with God is along moral and personal lines—God’s personal nature being expressed in his giving of the law to Moses. The personal and uniquely consistent character of Israel’s Lord made him morally a completely different being from the many gods of pagan cultures. Unlike the Lord, the Baals of the Canaanites were capricious and vicious; nobody expected them to be ethically consistent. Israel’s Lord, on the other hand, could be trusted to keep his word (a verbal communication through his chosen prophets). Nobody, not even the high priest or the king, was above the law, which expressed not only God’s character but also his sovereign will for the individual and the nation. His moral consistency carried over into his miraculous interventions into history to protect his people, to judge them and their enemies, and to redeem humanity itself.<\/p>\n<p>Cleanness as defined in the book of Leviticus, therefore, was always conditioned by the presence of the personal God who gave the law. As the people sought to approach the Lord, they necessarily did so on his terms and therefore within the framework of the cultic ceremonies he had prescribed. Details of the Levitical ceremonies were designed to illustrate the moral implications of the sinner’s approach to God and God’s provision for his people to become morally clean in his sight.<\/p>\n<p>The meaning of the Levitical system was stated clearly in the psalmist’s words: “Who shall ascend the hill of the <span>Lord<\/span>? And who shall stand in his holy place? He who has clean hands and a pure heart, who does not lift up his soul to what is false, and does not swear deceitfully” (Ps 24:3-4, <span>rsv<\/span>). One’s state of cleanness depends not only on external actions but also on an internal relationship with God. As a result, the sinner’s inability to satisfy the moral demands of a holy God leads to his or her complete dependence on God and on God’s provision for satisfying his own demands. That provision was detailed in the law.<\/p>\n<p>Preview<\/p>\n<p>• Early History<\/p>\n<p>• Levitical Prescriptions<\/p>\n<p>• Purification Rites<\/p>\n<p>• New Testament Perspective<\/p>\n<p class=\"h2\" id=\"EarlyHistory\">Early History<\/p>\n<h5>Gentile Religious Background<\/h5>\n<p>The gentile conscience was no doubt a strong influence on the development of ethnic notions of clean and unclean. The subjective sense of sin’s uncleanness is universally encountered in one form or another in the literature of every great religion, whatever explanation is given for it. Many religions have rites of purification based on water and washings. The Hebrews’ ritual avoidance of certain objects, some because of their holiness and others because of their unholiness, finds an analogy in the taboos of many primitive religions, including some of those with which the early Hebrews came into contact.<\/p>\n<p>The similarities between the Hebrew and other ancient religions are easily established by superficial comparison. It would be surprising if there were none. Those differences that give biblical religion its distinctive character, however, must be accounted for.<\/p>\n<p class=\"h2\" id=\"LeviticalPrescriptions\">Levitical Prescriptions<\/p>\n<h5>Ceremonial and Moral Law<\/h5>\n<p>The relationship between the external ceremonial details of the Mosaic law and the internally directed moral requirements of such parts of it as the Ten Commandments is one of the fundamental issues of OT theology. It is possible to demonstrate that, throughout the OT, uncleanness and sin are virtually synonymous. In many passages sin is described as uncleanness (e.g., Lv 16:16, 30; the ordeal of the bitter water in Nm 5:11-28; Zec 13:1).<\/p>\n<p>The relationship between ceremonial and moral cleanness can be illustrated from passages mentioning clean hands on the one hand (2 Sm 22:21; Jb 17:9; 22:30) and a clean heart on the other (Pss 24:4; 51:10; 73:13; Prv 20:9). The prophet Isaiah felt convicted of “unclean lips” when he was in God’s presence; a purifying coal, perhaps representing forgiveness and atonement, cleansed him (Is 6:5-7). In many passages cleanness represents innocence before God (Jb 11:4; 33:9; Ps 51:7-10; Prv 20:9), and uncleanness is said to come from sin (Ps 51:2; Is 1:16; 64:6).<\/p>\n<h5>Causes of Uncleanness<\/h5>\n<p>From the Mosaic law a number of causes of uncleanness can be derived.<\/p>\n<p>1. Some foods were not to be eaten. Various laws concerning animals make a “distinction between the unclean and the clean and between the living creature that may be eaten and the living creature that may not be eaten” (Lv 11:47, <span>rsv<\/span>). Permitted food was what was acceptable to God (see also Dt 14:3-21; Acts 15:28-29).<\/p>\n<li>2. Diseases, especially leprosy, produced an unclean state (Lv 13–14). The story of Naaman refers to leprous defilement (2 Kgs 5:1-14). The Gospels refer often to lepers (e.g., Mt 8:1-4; 10:8; 11:5; Lk 4:27). Many swellings, sores, and rashes were included under that heading, including Hansen’s disease (modern leprosy). The defilement of disease included all things touched by a diseased person (Lv 14:33-57).<\/li>\n<li>3. Bodily discharges were unclean, and contact with them defiled a person for various periods of time. Emission of semen produced uncleanness until the evening, whether in intercourse (Lv 15:16-18) or inadvertently during the night (Dt 23:10). An unnatural discharge, since it usually indicated disease, made a person unclean for seven days after it had ceased (Lv 15:1-15). Menstruation also produced uncleanness lasting seven days after it ceased (Lv 15:19-24; 2 Sm 11:4). Sexual intercourse during that time made both partners unclean (Lv 15:19-24; 20:18). Contact with the spittle of an unclean person produced uncleanness for a day (15:8).<\/li>\n<li>4. Dead bodies, or even parts of them such as bone, caused uncleanness (Nm 19:16). Persons who touched a dead body were unclean for a month, and only after that period could they celebrate their own Passover if they had missed it (9:6-11). The high priest could not even bury his own parents because of his special ritual responsibilities (Lv 21:10-11; cf. Nm 6:6-7; Hg 2:13; Mt 23:27).<\/li>\n<li>5. Idolatry was the greatest source of spiritual defilement. The entire nation of Israel was defiled because of it (Ps 106:38; Is 30:22; Ez 36:25), as were the Gentiles (Jer 43:12). Consequently, contact with Gentiles was thought to produce defilement. The gospel’s universal appeal confronted that conviction (e.g., Jn 4:9; Acts 10:28; cf. Gal 2:11-14). Closely related to the defilement of idolatry was the defilement caused by unclean spirits (Zec 13:2; cf. Mt 10:1; Mk 1:23-27).<\/li>\n<h5>Laws about Objects<\/h5>\n<p>Certain laws illustrate the principle that uncleanness was transmitted much like a contagion. Dead bodies contaminated what they touched, as did dead insects and certain crawling things (Lv 11:29-38). It is interesting that dry grain, running springwater, and water in a cistern were expressly excluded from that law of contamination; perhaps otherwise, starvation would have resulted, dead insects and mice being found in grain and water every day in an agricultural community. Unclean pottery had to be broken, but wooden vessels merely required washing (Lv 15:12). Even uncovered pots in a house where a person had died became unclean (Nm 19:15); everyone who entered the house was unclean.<\/p>\n<p>Because of their idolatrous associations, the possessions of pagans were unclean; therefore, booty taken in war had to be cleansed by fire or washing (Nm 31:21-24). Clothing of wool, linen, or leather could contract unclean “leprosy” from diseased persons and had to be tested. If the leprous spots (greenish or reddish patches) spread after a test period, the garments had to be burned (Lv 13:47-59; 14:33-53).<\/p>\n<h5>Laws about Places<\/h5>\n<p>The land and people of Israel were holy; they could be defiled by the uncleanness of economic oppression or idolatry (Jos 22:17-19; Jer 13:27). Jerusalem was a holy city, but it could be defiled by the sins of its people (Ez 22:2-4; Lam 1:8) or by the blood of its slaughtered inhabitants (Lam 4:15).<\/p>\n<p>The temple could be defiled by unclean persons. It was necessary for Hezekiah to cleanse the temple after Ahaz’s idolatrous worship (2 Chr 29:15-19); Nehemiah had to cleanse the rooms in which Tobiah had been living (Neh 13:9). One of the functions of the Day of Atonement was removal of impurities transferred to the temple by the sins of the Israelites during the past year (Lv 16:16-19; 31-33).<\/p>\n<p>An unclean place received the pieces of a leprous house after its demolition (Lv 14:45). The valley of Hinnom became Jerusalem’s garbage dump in later years, giving rise to the visions of “Gehenna” as a place of eternal punishment in NT eschatology. Since the Israelite camp was a holy place, care was taken to bury human excrement outside its boundaries (Dt 23:12-14). The value of that simple expedient in preventing disease during military excursions can hardly be exaggerated, since plagues were a great scourge of ancient armies.<\/p>\n<h5>Laws about Food<\/h5>\n<p>Certain kinds of animals were unclean and thus could not be eaten (Lv 11; Dt 14:3-21). Animals that died of old age, disease, or injury, or had been wounded by predators, were unclean. Animals that did not both chew the cud and have a cloven hoof were unclean, a definition that included pigs, camels, badgers, and rabbits among others. Israelites could eat only those fish that had both fins and scales. Birds of prey and scavengers were unclean. All winged insects were unclean except hopping insects (locusts, grasshoppers, and crickets). A large classification of “crawling things” was prohibited, including worms, lizards, snakes, weasels, and mice. In addition to all those was the ancient prohibition against eating blood (Gn 9:4; Lv 17:14-15; Dt 12:16-23; Acts 15:28-29).<\/p>\n<p class=\"h2\" id=\"PurificationRites\">Purification Rites<\/p>\n<h5>Purification by Lapse of Time<\/h5>\n<p>Secondary contamination could often be canceled simply by waiting until the evening (Lv 11:24) or for 7, 14, 40, or 80 days. Dead bodies contaminated what they touched for 7 days (Nm 19:11), as did menstruation (Lv 15:19). When a child was born, the mother’s unclean condition lasted 7 days for a boy and 14 days for a girl. An additional 33 days for a male child and 66 days for a female were required before the mother could touch any sacred thing.<\/p>\n<h5>Purification by Water<\/h5>\n<p>Contact with unclean things, such as bodily discharges, often required washing of hands and clothing, usually accompanied by the lapse of a day (Lv 15:5-11).<\/p>\n<h5>Purification by Ceremonial Substances<\/h5>\n<p>Ceremonial substances used in purification rites included the ashes of a red heifer mixed with water (Nm 19:1-10), and (in cases of leprosy) cedarwood, scarlet cloth, hyssop, and blood (Lv 14:2-9). When the altar was used in a purification ceremony, only blood was suitable, since the altar was the place of sacrifice for sin (Lv 16:18-19; Ez 43:20).<\/p>\n<h5>Purification by Sacrifice<\/h5>\n<p>Sacrifice was the ultimate source of both ritual and moral purification. All bodily discharges except sexual ones were purified by offerings of doves and pigeons (Lv 15:14-15, 29-30). Childbirth required a lamb and a bird (12:6). Poor people could offer birds in place of an animal (Lv 12:8; 14:21-32; Lk 2:24).<\/p>\n<p>In sacrifice, blood was symbolic of a life given and therefore a death experienced; the uncleanness of disease or sin was thought of as being transferred to the victim, thus removing the uncleanness (Lv 14:7). Sacrificial death, therefore, always had a substitutionary element. Only blood sacrifice could provide the moral cleansing necessary for sin itself; such sacrifice was therefore the basis of all cleansing, including that of disease.<\/p>\n<h5>Purification by Fire<\/h5>\n<p>Some contamination could be removed only by fire, such as contamination of metal pots (Nm 31:22-23). Incest was punishable not only by death but also by burning the bodies (Lv 20:14). Idolatry had to be put away by total destruction of the objects and by burning (Ex 32:20). Cities consecrated to pagan deities were to be burned.<\/p>\n<p class=\"h2\" id=\"NewTestamentPerspective\">New Testament Perspective<\/p>\n<p>The NT did not reject the OT concept of clean and unclean, but rather reinterpreted it in a new context. It stressed in particular the moral sense of the concept as well as the identification of uncleanness with sin.<\/p>\n<p>The Gospels were written in the context of OT law and its Pharisaic and Sadducean accretions. Jesus obeyed the law but was often at odds with the practical casuistry (system) that had grown up around it. Jesus taught that true defilement came from the sinner’s heart and not from outside contamination (Mk 7:14-23; Lk 11:39-41). A central element in his teaching was his attack on the ceremonial externalism of the Pharisees. Thus it has been said that Jesus “internalized” the law. It would be more correct to say that he forced attention to the law’s demands on people’s inner lives.<\/p>\n<p>The intrinsic wickedness of demons is underscored by the use of the term “unclean spirit” throughout the Gospels. In fact, the word “unclean” itself always appears in the Gospels in the context of spirit, a detail that illustrates the NT shift of emphasis from ritual uncleanness to sin and its guilt.<\/p>\n<p>An important episode in the life of the early church came in Acts 10, when God taught the apostle Peter that Gentiles were not unclean in themselves and that Peter was obliged to receive them. The result was Cornelius’s conversion.<\/p>\n<p>Jesus’ assertion that uncleanness originates in the heart bore fruit in the apostle Paul’s doctrine of Christian freedom. Paul, a Pharisee who could say of himself that he had never broken an external law, came to see that nothing is unclean in itself (Rom 14:14-20). Throughout his epistles, cleanness is the result of obedience of the heart flowing from regeneration; it is based on the cleansing power of the Atonement (see Rom 6:19; 1 Thes 2:3-4, where uncleanness is strictly moral).<\/p>\n<p>Christ’s atonement was the final cleansing agent for sin and its moral results (Heb 9:14, 22; 1 Jn 1:7), doing in reality what the blood of bulls and goats only typified. Thus those who are washed in the blood of the Lamb (Rv 7:14) are seen as wearing clean white robes (15:6; 19:8-14). His blood, symbolizing the life given and the death died by the Son at the behest of the Father, satisfies the attributes of personal justice of the triune God. Because the personal character of a righteous Father was vindicated, the personal forgiveness of sinners is morally possible. God can be in history only what he is eternally: he is both just and the justifier of believers in Christ (Rom 3:24-26).<\/p>\n<p><em>See also<\/em> Baptism; Circumcision; Uncircumcision; Offerings and Sacrifices; Law, Biblical Concept of; Dietary Laws.<\/p>","summary_ro":"CLEANNESS AND UNCLEANNESS, Regulations Concerning Aspect of Hebrew religion having physical, ceremonial, moral, and spiritual significance. Though these senses of clean and unclean can be distinguished with reference to their contexts, they also merge into and illustrate each other; the physical and ceremonial contexts point to a moral state of the worshiper and to a spiritual relationship between God and his people. The OT vision of a people’s relationship with God is along moral and persona...","summary_en":"CLEANNESS AND UNCLEANNESS, Regulations Concerning Aspect of Hebrew religion having physical, ceremonial, moral, and spiritual significance. Though these senses of clean and unclean can be distinguished with reference to their contexts, they also merge into and illustrate each other; the physical and ceremonial contexts point to a moral state of the worshiper and to a spiritual relationship between God and his people. The OT vision of a people’s relationship with God is along moral and persona...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16950,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Humility","title_en":"Humility","content_ro":"<h3>HUMILITY<\/h3>\n<p>A condition of lowliness or affliction in which one experiences a loss of power and prestige. Outside of biblical faith, humility in this sense would not usually be considered a virtue. Within the context of the Judeo-Christian tradition, however, humility is considered the proper attitude of human beings toward their Creator. Humility is a grateful and spontaneous awareness that life is a gift, and it is manifested as an ungrudging and unhypocritical acknowledgment of absolute dependence upon God.<\/p>\n<p>In biblical literature there is not a clear distinction between humility and meekness or patience. In early stages of Israel’s history, the humble were identified as the poor, the afflicted, and the powerless. The Lord delivers the humble but brings down the proud (1 Sm 2:7; 2 Sm 22:28). Before the power and glory of God, the patriarch Abraham confessed that he was but dust and ashes (Gn 18:27). Israel began as a nation subjected to slavery and knew themselves as a people chosen not because of numerical strength or material wealth but because of God’s love (Dt 7:7-8). By attributing the source of all wealth and power to the Lord, those two major sources of human pride and arrogance are brought under control (cf. Jer 9:23-24).<\/p>\n<p>The humble poor are the constant concern of the Lord (Ex 23:6, 11; Dt 15:4, 7). Consequently, the humility of the poor became the symbol of the righteous God-fearer (Nm 12:3). In the development of the concept of humility in the OT, humility is nearly equated with righteousness and is identified, along with justice and mercy, as the requirement of God (Mi 6:8). In the Psalms particularly, “the afflicted” is almost a technical term for the righteous (Pss 22:26; 25:9; 147:6).<\/p>\n<p>In addition, humility is the appropriate response of the sinner in the presence of the holiness of God. The prophet Isaiah, confronted by the glory of God in the temple, cried, “My destruction is sealed, for I am a sinful man” (Is 6:5). Thus humility became more of a character trait than a term that reflected a state of material poverty or affliction. It became a concept reflective of the essence of piety and godliness expected of all people who have God as their Lord.<\/p>\n<p>Only rarely in the NT does humility refer to an objective condition of poverty, affliction, or oppression.The humility motif is developed in connection with Jesus as Messiah. The religious ideal of humility that the OT attributed to the coming King certainly applied to Jesus (Zec 9:9; cf. Mt 21:4-5). As Son of God, Jesus took no thought for himself but lived a life of obedience and trust in God the Father. The apostle Paul attributed to the incarnate Son of God a self-emptying by which he “humbled himself” and took on the form of a servant (Phil 2:5-8). Jesus’ character exhibited no pride or arrogance.<\/p>\n<p>Though bold in the face of hypocrisy and unflinching in his repudiation of pretentious religion, Jesus was “gentle and humble in heart” (Mt 11:29). He could, therefore, issue a severe warning against desire for status and openly rebuke the Pharisees for their violence against the poor and oppressed (Lk 14:11; Mt 23:12). At the same time, he was humble before those whose servant and helper he had become (Lk 22:27; Mk 10:45; Mt 20:28). The highest dignity of Jesus and his willingness to accept the cross in submission to the Father’s will are one. So his teaching on poverty of spirit rang true as a testimony of his own life. He ascribed all glory to his Father and lived in total dependence upon him (Jn 5:19; 6:38; 7:15; 8:28, 50; 14:10, 24). By washing his disciples’ feet, he assumed the role of servant with no loss of dignity or self-worth. And he set forth such service as a model of a life that finds happiness in preferring others over one’s self (Jn 13:1-20; Phil 2:1-4).<\/p>\n<p>Consequently, disciples of Jesus are also summoned to a life of humility. Turning their backs on status, security, and success, Christians seek an opportunity to gain themselves in serving others. Humility, thus, is the all-embracing life principle by which love seeks the good of others, and thus fulfills the law (cf. Rom 12:10; 13:8-10).<\/p>","content_en":"<h3>HUMILITY<\/h3>\n<p>A condition of lowliness or affliction in which one experiences a loss of power and prestige. Outside of biblical faith, humility in this sense would not usually be considered a virtue. Within the context of the Judeo-Christian tradition, however, humility is considered the proper attitude of human beings toward their Creator. Humility is a grateful and spontaneous awareness that life is a gift, and it is manifested as an ungrudging and unhypocritical acknowledgment of absolute dependence upon God.<\/p>\n<p>In biblical literature there is not a clear distinction between humility and meekness or patience. In early stages of Israel’s history, the humble were identified as the poor, the afflicted, and the powerless. The Lord delivers the humble but brings down the proud (1 Sm 2:7; 2 Sm 22:28). Before the power and glory of God, the patriarch Abraham confessed that he was but dust and ashes (Gn 18:27). Israel began as a nation subjected to slavery and knew themselves as a people chosen not because of numerical strength or material wealth but because of God’s love (Dt 7:7-8). By attributing the source of all wealth and power to the Lord, those two major sources of human pride and arrogance are brought under control (cf. Jer 9:23-24).<\/p>\n<p>The humble poor are the constant concern of the Lord (Ex 23:6, 11; Dt 15:4, 7). Consequently, the humility of the poor became the symbol of the righteous God-fearer (Nm 12:3). In the development of the concept of humility in the OT, humility is nearly equated with righteousness and is identified, along with justice and mercy, as the requirement of God (Mi 6:8). In the Psalms particularly, “the afflicted” is almost a technical term for the righteous (Pss 22:26; 25:9; 147:6).<\/p>\n<p>In addition, humility is the appropriate response of the sinner in the presence of the holiness of God. The prophet Isaiah, confronted by the glory of God in the temple, cried, “My destruction is sealed, for I am a sinful man” (Is 6:5). Thus humility became more of a character trait than a term that reflected a state of material poverty or affliction. It became a concept reflective of the essence of piety and godliness expected of all people who have God as their Lord.<\/p>\n<p>Only rarely in the NT does humility refer to an objective condition of poverty, affliction, or oppression.The humility motif is developed in connection with Jesus as Messiah. The religious ideal of humility that the OT attributed to the coming King certainly applied to Jesus (Zec 9:9; cf. Mt 21:4-5). As Son of God, Jesus took no thought for himself but lived a life of obedience and trust in God the Father. The apostle Paul attributed to the incarnate Son of God a self-emptying by which he “humbled himself” and took on the form of a servant (Phil 2:5-8). Jesus’ character exhibited no pride or arrogance.<\/p>\n<p>Though bold in the face of hypocrisy and unflinching in his repudiation of pretentious religion, Jesus was “gentle and humble in heart” (Mt 11:29). He could, therefore, issue a severe warning against desire for status and openly rebuke the Pharisees for their violence against the poor and oppressed (Lk 14:11; Mt 23:12). At the same time, he was humble before those whose servant and helper he had become (Lk 22:27; Mk 10:45; Mt 20:28). The highest dignity of Jesus and his willingness to accept the cross in submission to the Father’s will are one. So his teaching on poverty of spirit rang true as a testimony of his own life. He ascribed all glory to his Father and lived in total dependence upon him (Jn 5:19; 6:38; 7:15; 8:28, 50; 14:10, 24). By washing his disciples’ feet, he assumed the role of servant with no loss of dignity or self-worth. And he set forth such service as a model of a life that finds happiness in preferring others over one’s self (Jn 13:1-20; Phil 2:1-4).<\/p>\n<p>Consequently, disciples of Jesus are also summoned to a life of humility. Turning their backs on status, security, and success, Christians seek an opportunity to gain themselves in serving others. Humility, thus, is the all-embracing life principle by which love seeks the good of others, and thus fulfills the law (cf. Rom 12:10; 13:8-10).<\/p>","summary_ro":"HUMILITY A condition of lowliness or affliction in which one experiences a loss of power and prestige. Outside of biblical faith, humility in this sense would not usually be considered a virtue. Within the context of the Judeo-Christian tradition, however, humility is considered the proper attitude of human beings toward their Creator. Humility is a grateful and spontaneous awareness that life is a gift, and it is manifested as an ungrudging and unhypocritical acknowledgment of absolute depen...","summary_en":"HUMILITY A condition of lowliness or affliction in which one experiences a loss of power and prestige. Outside of biblical faith, humility in this sense would not usually be considered a virtue. Within the context of the Judeo-Christian tradition, however, humility is considered the proper attitude of human beings toward their Creator. Humility is a grateful and spontaneous awareness that life is a gift, and it is manifested as an ungrudging and unhypocritical acknowledgment of absolute depen...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21834,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kingdom of Heaven Kingdom of God","title_en":"Kingdom of Heaven Kingdom of God","content_ro":"<h3>KINGDOM OF GOD, KINGDOM OF HEAVEN<\/h3>\n<p>The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15).<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• Old Testament Background<\/p>\n<p>• In the New Testament<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughout Galilee teaching in the synagogues, preaching everywhere the Good News about the Kingdom” (Mt 4:23, <span>nlt<\/span>). The Sermon on the Mount is concerned with the righteousness that qualifies people to enter the kingdom of God (5:20). The collection of parables in Matthew 13 and Mark 4 illustrate the “mystery” of the kingdom of God (Mt 13:11; Mk 4:11). The establishment of the Lord’s Supper looks forward to the establishment of the kingdom of God (Mt 26:29; Mk 14:25).<\/p>\n<p>The NT reports two different forms of the expression: “the kingdom of God” and “the kingdom of the heavens.” The latter is found only in Matthew, but Matthew also has “the kingdom of God” four times (Mt 12:28; 19:24; 21:31, 43). “The kingdom of heaven” is a Semitic phrase that would have been meaningful to Jews but not to Greeks. The Jews, out of reverence for God, avoided uttering the divine name, and contemporary literature gives examples of substituting the word “heaven” for God (1 Macc 3:18, 50; 4:10; see Lk 15:18).<\/p>\n<p>The key to an understanding of the kingdom of God is that the basic meaning of the Greek word <span class=\"greek\" lang=\"el\">basileia<\/span><em>,<\/em> as also of the Hebrew <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>,<\/em> is rule, reign, dominion. We frequently find in the OT the expression “in the year of the kingdom of . . . ,” meaning in the year of the reign of a given king (e.g., 1 Chr 26:31; 2 Chr 3:2; 15:10; Ezr 7:1; 8:1; Est 2:16; Jer 10:7; 52:31). When we read that Solomon’s kingdom was firmly established (1 Kgs 2:12), we are to understand that his authority to reign was settled. To “turn the kingdom of Saul over to [David]” (1 Chr 12:23, <span>kjv<\/span>) indicates that the authority that had been Saul’s was given to David. As a result of having received legal authority, David became king. This abstract idea of <span class=\"hebrew\" lang=\"he\">malkut<\/span> is evident when it is found in parallelisms with such ideas as power, might, glory, and dominion (Dn 4:34; 7:14).<\/p>\n<p>When <span class=\"hebrew\" lang=\"he\">malkut<\/span> is used of God, it almost always refers to his authority or to his rule as the heavenly King. “They will talk together about the glory of your kingdom; they will celebrate examples of your power. . . . For your kingdom is an everlasting kingdom. You rule generation after generation” (Ps 145:11, 13, <span>nlt<\/span>).<\/p>\n<p>Further, if a king rules, there must be a realm or sphere over which he reigns. This is also called <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>.<\/em> “So the realm of Jehoshaphat was quiet, for his God gave him rest round about” (2 Chr 20:30, <span>rsv<\/span>; see Est 3:6; Jer 10:7; Dn 9:1; 11:9).<\/p>\n<p>This same twofold use of <span class=\"greek\" lang=\"el\">basileia<\/span> is found in the NT. In fact, <span class=\"greek\" lang=\"el\">basileia<\/span> could be translated by the expression “kingly power” in Luke 23:42 (<span>niv<\/span> mg) and by “kingship” in John 18:36. When a nobleman went into a far country to get a “kingdom” (Luke 19:12, <span>nasb<\/span>) he went to the governing authority to get an appointment as king. When Jesus said, “My kingship is not of this world” (Jn 18:36, <span>rsv<\/span>), he did not mean to say that his rule has nothing to do with the world but rather that his kingship—his dominion—does not come from man but from God. Therefore, he rejects the use of worldly fighting to gain his ends.<\/p>\n<p>This central meaning of <span class=\"greek\" lang=\"el\">basileia<\/span> makes it easy to understand many sayings in the Gospels. In the Lord’s Prayer the petition “Thy kingdom come” (Mt 6:10) is a prayer for God to manifest his reign so that his will may be done on earth as it is in heaven. When we read that we are to “receive the kingdom of God like a child” (Mk 10:15, <span>rsv<\/span>), we must open our hearts and lives to the rule of God.<\/p>\n<p>Also in the NT are sayings about being <em>in<\/em> the kingdom or of <em>entering<\/em> the kingdom (Mt 8:11; Mk 9:47; 10:23-25; Lk 13:28). There is no philological or theological objection to understanding “the kingdom of God” first as the divine reign or rule and second as the sphere of blessing in which that reign is experienced.<\/p>\n<p class=\"h2\" id=\"OldTestamentBackground\">Old Testament Background<\/p>\n<p>The expression “the kingdom of God” is not found in the OT, but the idea appears throughout the prophets. God is frequently spoken of as the King, both of Israel (Ex 15:18; Nm 23:21; Dt 33:5; Is 43:15) and of all the earth (2 Kgs 19:15; Pss 29:10; 47:2; 93:1-2; 96:10; 97:1-9; 99:1-4; 145:11-13; Is 6:5; Jer 46:18). Although God is not the earthly King of Israel, other references speak of a day when God shall become King and shall rule over his people (Is 24:23; 33:22; 52:7; Ob 1:21; Zep 3:15; Zec 14:9-11).<\/p>\n<p>This brief summary of God’s kingship provides the outline for the entire OT concept. While God is King over all the earth, he is in a special way King over his people, Israel. God’s rule is therefore something realized in Israel’s history. However, it is only partially and imperfectly realized. Israel again and again rebelled against the divine sovereignty. Furthermore, Israel was constantly plagued by wars with its pagan neighbors in which it was not always victorious. Again, there are evils in nature and the physical world that often bring suffering to God’s people. Therefore, the prophets look forward to a day when God’s rule will be fully experienced, not by Israel alone, but by all the world. The main emphasis of the prophets is on hope, the establishing of God’s perfect rule in the world.<\/p>\n<p>The prophets describe the final establishment of God’s kingdom in terms of a theophany—a divine visitation (Mi 1:3-4). Zechariah foresees a “Day of the Lord” when all nations will be gathered in battle against Jerusalem, when the Lord will go forth and fight against those nations (Zec 14:3, 5). Israel will be visited by the Lord (Is 29:6) and delivered from its enemies (35:4; 59:20). God’s coming will also mean judgment (2:21; 26:21). This final coming of God will mean the salvation of the Gentiles as well as of Israel (Zec 2:10-11; cf. Is 66:18-24).<\/p>\n<p>Behind this language is a distinct theology of “the God who comes.” It is a fact widely recognized in contemporary OT theology that the God of the OT is not a nature god, like the gods of other peoples, but a God of history—a God who visits his people in history to bless or to judge them. God visited Israel in Egypt to deliver them from bondage and to constitute them as his people. The rescue from Egypt was not merely an act of deliverance; it was an act through which God made himself known and through which Israel was to know and serve him.<\/p>\n<p>Because God has visited his people again and again in their history, he must finally come to them in the future to judge wickedness and to establish his kingdom. Israel’s hope is thus rooted in history, or rather in the God who works in history. God will finally break into history in a glorious theophany to establish his rule in all the earth. The source of the kingdom is not history itself but God.<\/p>\n<p>While the prophets visualize the kingdom as coming from God, the kingdom is always on earth. The divine irruption into the natural order is not designed to accomplish its destruction but to make way for a new, perfect order arising out of the old, imperfect one. The prophets do not present a single consistent picture of the new order. Sometimes the new order is described very much in this-worldly terms. “The terraced vineyards on the hills of Israel will drip with sweet wine” (Am 9:13, <span>nlt<\/span>). On the other hand, God will create new heavens and a new earth (Is 65:17; 66:22), where there will be untroubled joy, prosperity, peace, and righteousness. The final visitation of God will mean the redemption of the world, for a redeemed earth is the scene of the kingdom of God. The prophets look forward again and again to the deliverance of creation “from the bondage to decay.” The description is often couched in simple physical terms. The wilderness will become fruitful (32:15); the desert will blossom (35:2); sorrow and sighing will flee away (v 10). The burning sands will be cooled and the dry places become springs of water (v 7); peace will return to the animal world so that all injury and destruction are done away with (11:6). All this results because the earth becomes full of the knowledge of God (v 9).<\/p>\n<p>Such language is not mere poetry but reflects a profound theology of creation. Humans as creatures were made to dwell on the earth, and the earth shares in human destiny. The main point is that creation as such is good and not a hindrance to true spirituality, as was often true in Greek thought. Redemption always includes redemption of the earth, which then becomes the blessed environment God intended it to be. Salvation does not mean deliverance from creaturehood, for this is not an evil thing but an essential and permanent element of true, human existence. Salvation does not mean escape from bodily creaturely existence, as in some Greek thought. On the contrary, ultimate redemption will mean the redemption of the whole person. The emergence of the doctrine of bodily resurrection is a reflection of this theology of creaturehood. The corollary of this is that creation in its entirety must share in the blessing of redemption.<\/p>\n<p>A distinctive element in prophetic eschatology is the tension between history and eschatology. That is, as the prophets looked into the future, they saw an immediate historical judgment as well as a more remote eschatological visitation. For Amos, the Day of the Lord is both the immediate judgment of Israel by the Assyrians and a final eschatological salvation. Joel sees an imminent historical visitation of drought and locusts, but beyond this he sees the eschatological Day of the Lord. Zephaniah sees an imminent Day of the Lord in some undesignated historical visitation (Zep 1:2-18), but beyond it he sees the salvation of the Gentiles (3:9). The same God who acts in history to bless and judge his people will act at the end of history in an eschatological act of judgment and salvation. The prophets do not sharply distinguish between these two days, for it is one and the same God who is concerned to judge and save his people.<\/p>\n<p>The eschatological hope of the prophets is always an ethical hope. That is to say, the prophets are not interested in the future for its own sake but for the impact of the future on the present. The prophetic predictions were given that, in light of future judgment and salvation, Israel might be confronted in the present by the will of God. “Prepare to meet your God as he comes in judgment, you people of Israel” (Am 4:12, <span>nlt<\/span>) might well be taken as the keynote of all the prophets.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>Jesus’ teachings about the kingdom of God embodied the same contrast between the present order and the future age as that of the prophets, and he expressed it in the idiom “this age and the age to come.” This fact is obscured in the <span>kjv<\/span>, which translates the word for “age” by “world.” These are, however, two different concepts. A rich man asked Jesus what he must do to inherit eternal life (Mk 10:17). The context makes it clear that he was asking about eschatological life—the life of the resurrection (Dn 12:2). Jesus speaks of the difficulty of entering the kingdom of God. (The parallel passage in Matthew 19:23-24 has both “kingdom of God” and “kingdom of heaven,” proving that they are interchangeable terms.) In their reaction the disciples ask, “Then who can be saved?” Jesus’ answer contrasts the lot of his disciples “in this time” with the “age to come” (Mk 10:29-30) when they would inherit eternal life. It is clear from this passage that in some sense the kingdom of God, the kingdom of heaven, salvation, and eternal life all belong to the age to come. So far as this saying is concerned, God’s people will not experience eternal life until they do so in the new age.<\/p>\n<p>Matthew alone records the expression “the close of the age.” This age will be terminated by the coming of the Son of Man (Mt 24:3) and by the judgment of humanity (13:39-42). Then the righteous will be separated from the wicked (v 49). The same expression occurs in the promise of the risen Jesus assuring his disciples of his presence until the consummation of the age (28:20). It follows that if this age is to come to its consummation, it must be followed by another age—the age to come.<\/p>\n<p>The eschatological kingdom will be inaugurated by an apocalyptic event—the glorious coming of the Son of Man. This is made clear by two of the parables about the kingdom of God. In the parable of the tares, “the Son of man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire” (Mt 13:41-42, <span>rsv<\/span>). The parable of the sheep and goats reflects the same eschatology. When the Son of Man comes in his glory, he will sit on his glorious throne to judge the nations, separating the sheep from the goats. The righteous—the sheep—are to “inherit the kingdom prepared for you from the foundation of the world”; and entrance into the kingdom is synonymous with entrance into life (25:31-46, <span>rsv<\/span>).<\/p>\n<p>The eschatological character of the kingdom of God is seen also in the other two parables of Matthew 25. “The kingdom of heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom” (v 1, <span>rsv<\/span>). However, five of them were foolish and did not provide an adequate supply of oil for their lamps. Thus they were late for the wedding and were excluded from the wedding feast—a symbol of the eschatological kingdom—while those properly prepared entered the kingdom. In the same way the two faithful servants who had been “faithful over a little” were granted to “enter into the joy of your master” (vv 21, 23), while the unfaithful servant was excluded from the kingdom and cast into outer darkness.<\/p>\n<p>Jesus almost never showed any interest in descriptions of the eschatological kingdom, but it is clear that its coming was constantly in his thoughts. The pure in heart will see God (Mt 5:8). The harvest will take place and the grain will be gathered into the barn (13:30, 39; Mk 4:29). Jesus frequently used the metaphor of a feast or table fellowship to describe life in the eschatological kingdom. He will drink wine again with his disciples in the kingdom of God. They will eat and drink at Jesus’ table in the kingdom (Lk 22:30). People will be gathered from all corners of the earth to sit at a table with the OT saints (Mt 8:11-12; Lk 13:29). The consummation is likened to a wedding feast (Mt 22:1-14) and a banquet (Lk 14:16-24). All of these metaphors picture the restoration of communion between God and people, a union that had been broken by sin.<\/p>\n<p>In most of the sayings cited to illustrate the future character of the kingdom, “kingdom” refers to the eschatological order—the eschaton, the age to come. However, when Jesus taught his disciples to pray “Thy kingdom come” (Mt 6:10), he was not referring to the new eschatological order; he was referring to the kingdom as God’s kingly rule, his reign. It is a prayer that God will effectively establish his sovereign rule in the world.<\/p>\n<p>In his teaching about the kingdom of God as the apocalyptic consummation, Jesus does not differ essentially from the OT prophets. The most distinctive element in Jesus’ teaching—indeed, the fact that characterizes his entire mission and message—is the fact that in some real sense of the word, the kingdom of God has come in history in an utterly unexpected way. This sets Jesus’ teaching apart from all contemporary Jewish thought.<\/p>\n<p>This is seen first of all in his repeated teaching that his mission is a fulfillment of the OT messianic prophets. Mark summarizes Jesus’ message with the words “The Kingdom of God is near! Turn from your sins and believe this Good News!” (Mk 1:15, <span>nlt<\/span>). This saying can have one of two meanings. It may refer to the imminent coming of the apocalyptic kingdom. Matthew summarizes the message of John the Baptist with nearly the same words: “Turn from your sins and turn to God, because the Kingdom of Heaven is near” (Mt 3:2, <span>nlt<\/span>). The Baptist expounds what he means by the approach of the kingdom of God: “He is ready to separate the chaff from the grain with his winnowing fork. Then he will clean up the threshing area, storing the grain in his barn but burning the chaff with never-ending fire” (v 12, <span>nlt<\/span>). John proclaimed an apocalyptic act; “unquenchable fire” can mean no strictly historical event but only an apocalyptic judgment. John expected Jesus to be the one in whom the cosmic event expected by the prophets would be carried out.<\/p>\n<p>It is possible that this was also Jesus’ meaning. However, another interpretation is possible that is better supported by the actual course of his mission: “The time is fulfilled.” The messianic promises of the prophets were not only about to be fulfilled; they were actually in process of fulfillment in his mission. In Jesus, God was visiting his people. The hope of the prophets in some real sense was being realized.<\/p>\n<p>The meaning of this can be seen in Luke’s introduction of Jesus’ ministry. Luke selects an event that occurred in Nazareth later in Jesus’ ministry (Lk 4:16-21) and places it at the beginning of his Gospel in order to sound this note of fulfillment. Jesus read from Isaiah a promise that looked forward to the messianic salvation: “The Spirit of the Lord is upon me, for he has appointed me to preach Good News to the poor. He has sent me to proclaim that captives will be released, that the blind will see, that the downtrodden will be freed from their oppressors, and that the time of the Lord’s favor has come” (vv 18-19, <span>nlt<\/span>). Then Jesus astonished his audience by the assertion “This Scripture has come true today before your very eyes!” (v 21, <span>nlt<\/span>).<\/p>\n<p>Here was an amazing claim. John the Baptist had announced an apocalyptic visitation of God that would mean the fulfillment of the eschatological hope and the consummation of the messianic age. Jesus proclaimed that the messianic promise was actually being fulfilled in his person. This is no apocalyptic kingdom but a present salvation. In these words Jesus did not proclaim the imminence of the apocalyptic kingdom. Rather, he boldly announced that the kingdom of God had come. The presence of the kingdom was a happening, an event, the gracious action of God. This was no new theology or new idea or new promise; it was a new event in history.<\/p>\n<p>The note of fulfillment is again sounded in Jesus’ answer to the question about fasting. “Do wedding guests fast while celebrating with the groom? Of course not. They can’t fast while they are with the groom” (Mk 2:19, <span>nlt<\/span>). The marriage feast had become a metaphor in Judaism for the messianic consummation. In these words Jesus announced the presence of the messianic time of salvation. It would be a contradiction in terms for the disciples to fast when they were enjoying the blessings of the messianic age. The time of fulfillment had come.<\/p>\n<p>A saying found in different contexts in Matthew and Luke touches this central note of the fulfillment in history of the OT hope: “Blessed are the eyes which see what you see! For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it” (Lk 10:23-24, <span>rsv<\/span>; cf. Mt 13:16-17). Both Matthew and Luke associate this saying with the kingdom of God, and both agree that the hope of former generations has become an object of experience. Many prophets and kings looked forward to something, but they looked in vain, for it did not come to them. What they longed for has now come, and this can be nothing less than the promised messianic salvation.<\/p>\n<p>Fulfillment in history is again asserted in Jesus’ answer to John’s question about the one who is to come (Mt 11:2-3). “The deeds of the Christ” (Messiah) were not the deeds John had announced. Wicked rulers like Herod were not being judged in fire. Instead, Jesus was helping people, not bringing an apocalyptic kingdom. Jesus replied in words that echo the promise of the messianic salvation in Isaiah 35:5-6: “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them” (Mt 11:4-5, <span>rsv<\/span>). In these words Jesus claimed that the blessings of the messianic salvation are present. There was indeed reason for John’s perplexity, for the fulfillment was not taking place along expected lines. The apocalyptic consummation did not appear to be on the horizon. The point of Jesus’ answer was that fulfillment was taking place without the eschatological consummation. Therefore, Jesus pronounced a special blessing upon those who were not offended by the character of the messianic fulfillment (v 6). The fulfillment was indeed taking place, but not the apocalyptic consummation.<\/p>\n<p>The most unambiguous statement of the presence of the kingdom is found in the words about the binding of Satan. One of Jesus’ most characteristic acts was the exorcism of demons—deliverance from satanic power. The Pharisees admitted his power but attributed it to Satan. Jesus replied, “If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? . . . But if it is by the Spirit of God that I cast out demons, then the kingdom of God is come upon you” (Mt 12:26, 28, <span>rsv<\/span>). Here the verb has the clear meaning “to come, to arrive” (cf. Rom 9:30; 2 Cor 10:14; Phil 3:16). Here is a clear affirmation that the kingdom of God has come among men.<\/p>\n<p>In explanation Jesus said, “Or how can one enter a strong man’s house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house” (Mt 12:29, <span>rsv<\/span>). The strong man is Satan; this “present evil age” (Gal 1:4) is his “house”; his “goods” are demon-possessed men and women. Jesus has invaded the strong man’s house to snatch away from him men and women whom he has in his power, and this is the work of the kingdom of God. The kingly reign of God has come into history in the person of Jesus before the apocalyptic consummation when Satan will be destroyed, to render Satan a preliminary defeat. Jesus has already “bound” Satan (i.e., curbed his power). This has been accomplished by the presence of the kingdom of God in the mission of Jesus.<\/p>\n<p>A similar saying is found in Luke 10:18. Jesus had sent a band of his disciples on a preaching mission. Like Jesus, they were to proclaim the nearness of the kingdom of God (Lk 10:9). They, too, were to exorcize demons. When they returned to Jesus to report their success, Jesus said, “I saw Satan fall like lightning from heaven” (v 18, <span>rsv<\/span>). This again is metaphorical language that asserts that in the mission of Jesus’ disciples, as well as in Jesus himself, Satan has fallen from his place of power. Both “binding” and “falling” are metaphors that describe the same truth: the victory of the kingdom of God over Satan.<\/p>\n<p>Here is the element that sets Jesus apart from the OT and from all of contemporary Judaism. The prophets conceived of the kingdom being established by a heavenly supernatural being (Dn 7) or ruled by a powerful Davidic messianic king (Is 9, 11). The fulfillment of the messianic hope is everywhere in the prophets an eschatological hope. The same is true of the Jewish writers who despaired of history and cast all hope into the future.<\/p>\n<p>In contrast to all that had gone before him, Jesus proclaimed the kingdom of God as an event taking place in his own person and mission. God had again assumed the initiative; God was acting. No first-century Jew had any idea of the kingdom of God coming into history in the person of an ordinary man—a teacher who was meek and lowly.<\/p>\n<p>The presence of the kingdom is further seen in the fact that the rule of God, present in Jesus, is a gift to be received. This is also true of the kingdom in its eschatological consummation, where the kingdom is freely inherited by the righteous (Mt 25:34). In answer to the young man’s question about inheriting eternal life (Mk 10:17), Jesus spoke of entering the kingdom (vv 23-24) and receiving the gift of eternal life (v 30) as though they were synonymous. The kingdom is a gift that the Father is pleased to bestow upon the little flock of Jesus’ disciples (Lk 12:32).<\/p>\n<p>If God’s eschatological rule brings to his people the blessings of that kingdom, and if God’s kingdom is his rule invading history before the eschatological consummation, then we may expect God’s rule in the present to bring a preliminary blessing to his people. This fact is reflected in numerous sayings. The kingdom is something to be sought here and now (Mt 6:33) and to be received as children receive a gift (Mk 10:15; Lk 18:16-17). Although it is present in an unexpected form, the kingdom of God in Jesus’ person is like a hidden treasure or a pearl of great price whose possession outranks all other goods (Mt 13:44-46). The gift of the kingdom is also seen in that the deaf hear, the blind see, lepers are cleansed, and the poor have good news preached to them (11:5).<\/p>\n<h5>John’s Gospel<\/h5>\n<p>In the Gospel of John the concept of eternal life takes the place of the kingdom of God in Jesus’ teaching. The kingdom of God is mentioned twice (Jn 3:3, 5), and it is placed in connection with eternal life. The kingdom of God is here the eschatological kingdom, and eternal life is the life of the kingdom. Thus, as the kingdom of God in the synoptic Gospels is both future and present, so eternal life is both the life of the age to come (12:25) and also a present blessing (3:16, etc.).<\/p>\n<h5>Acts<\/h5>\n<p>In Acts it seems the earliest disciples generally failed to understand Jesus’ message about the kingdom of God as a present spiritual blessing. They gathered together to await the coming of the eschatological kingdom to Israel (Acts 1:6). Acts relates that the disciples continued to preach the kingdom of God, but usually it is an eschatological blessing (8:12; 14:22; 19:8; 20:25; 28:23, 31). However, the last two references make the kingdom of God synonymous with the gospel about Jesus Christ.<\/p>\n<p>One important theme in Acts is linked to that of the kingdom of God. On the Day of Pentecost, Peter announces that God has seated Jesus at his right hand in fulfillment of Psalm 110:1 (Acts 2:33-35). In the Psalms this is a prophecy of the enthronement of the Davidic king in Jerusalem. Peter asserts that this prophecy is now fulfilled in the heavenly reign of Jesus. Therefore, he has been made both Lord and Christ (Messiah). These are interchangeable terms, “Lord” meaning absolute sovereign, “Christ” meaning the messianic king.<\/p>\n<h5>Paul’s Writings<\/h5>\n<p>Paul carried further this theme of the heavenly rule of Christ, the anointed King. The kingdom is both an eschatological inheritance (1 Cor 6:9; 15:50; Gal 5:21; Eph 5:5; 1 Thes 2:12; 2 Thes 1:5; 2 Tm 4:1, 18) and a present blessing into which believers now enter (Rom 14:17; Col 1:13). The key to this is the interchangeable character of lordship and messianic kingship. Jesus is now exalted as Lord over all (Phil 2:11), and even as his lordship is invisible, it will become manifest to all at his second coming. In the same way, he has been enthroned as messianic King by virtue of his resurrection and heavenly session, and he must reign as King until he has put all his enemies under his feet (1 Cor 15:25; Eph 1:22). The last enemy to be destroyed is death.<\/p>\n<h5>Revelation<\/h5>\n<p>The central message of the Revelation to John is the consummation of God’s redemptive purpose, when the kingdom of this world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Revelation pictures the plight of a persecuted church in a hostile world, but it assures the church that Christ has already won a victory over the powers of evil (5:5), by virtue of which he can finally destroy them (19:11–20:14). Again, the last enemy to be destroyed is death (20:13-14). Revelation closes with a highly symbolic picture of the kingdom of God (chs 21–22) when God comes to dwell among his people, and “they shall see his face” (22:4). Thus the NT ends: divine order is restored to a disordered world. This is the kingdom of God.<\/p>\n<p><em>See also<\/em> Jesus Christ, Teachings of; King; Parable.<\/p>","content_en":"<h3>KINGDOM OF GOD, KINGDOM OF HEAVEN<\/h3>\n<p>The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15).<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• Old Testament Background<\/p>\n<p>• In the New Testament<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughout Galilee teaching in the synagogues, preaching everywhere the Good News about the Kingdom” (Mt 4:23, <span>nlt<\/span>). The Sermon on the Mount is concerned with the righteousness that qualifies people to enter the kingdom of God (5:20). The collection of parables in Matthew 13 and Mark 4 illustrate the “mystery” of the kingdom of God (Mt 13:11; Mk 4:11). The establishment of the Lord’s Supper looks forward to the establishment of the kingdom of God (Mt 26:29; Mk 14:25).<\/p>\n<p>The NT reports two different forms of the expression: “the kingdom of God” and “the kingdom of the heavens.” The latter is found only in Matthew, but Matthew also has “the kingdom of God” four times (Mt 12:28; 19:24; 21:31, 43). “The kingdom of heaven” is a Semitic phrase that would have been meaningful to Jews but not to Greeks. The Jews, out of reverence for God, avoided uttering the divine name, and contemporary literature gives examples of substituting the word “heaven” for God (1 Macc 3:18, 50; 4:10; see Lk 15:18).<\/p>\n<p>The key to an understanding of the kingdom of God is that the basic meaning of the Greek word <span class=\"greek\" lang=\"el\">basileia<\/span><em>,<\/em> as also of the Hebrew <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>,<\/em> is rule, reign, dominion. We frequently find in the OT the expression “in the year of the kingdom of . . . ,” meaning in the year of the reign of a given king (e.g., 1 Chr 26:31; 2 Chr 3:2; 15:10; Ezr 7:1; 8:1; Est 2:16; Jer 10:7; 52:31). When we read that Solomon’s kingdom was firmly established (1 Kgs 2:12), we are to understand that his authority to reign was settled. To “turn the kingdom of Saul over to [David]” (1 Chr 12:23, <span>kjv<\/span>) indicates that the authority that had been Saul’s was given to David. As a result of having received legal authority, David became king. This abstract idea of <span class=\"hebrew\" lang=\"he\">malkut<\/span> is evident when it is found in parallelisms with such ideas as power, might, glory, and dominion (Dn 4:34; 7:14).<\/p>\n<p>When <span class=\"hebrew\" lang=\"he\">malkut<\/span> is used of God, it almost always refers to his authority or to his rule as the heavenly King. “They will talk together about the glory of your kingdom; they will celebrate examples of your power. . . . For your kingdom is an everlasting kingdom. You rule generation after generation” (Ps 145:11, 13, <span>nlt<\/span>).<\/p>\n<p>Further, if a king rules, there must be a realm or sphere over which he reigns. This is also called <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>.<\/em> “So the realm of Jehoshaphat was quiet, for his God gave him rest round about” (2 Chr 20:30, <span>rsv<\/span>; see Est 3:6; Jer 10:7; Dn 9:1; 11:9).<\/p>\n<p>This same twofold use of <span class=\"greek\" lang=\"el\">basileia<\/span> is found in the NT. In fact, <span class=\"greek\" lang=\"el\">basileia<\/span> could be translated by the expression “kingly power” in Luke 23:42 (<span>niv<\/span> mg) and by “kingship” in John 18:36. When a nobleman went into a far country to get a “kingdom” (Luke 19:12, <span>nasb<\/span>) he went to the governing authority to get an appointment as king. When Jesus said, “My kingship is not of this world” (Jn 18:36, <span>rsv<\/span>), he did not mean to say that his rule has nothing to do with the world but rather that his kingship—his dominion—does not come from man but from God. Therefore, he rejects the use of worldly fighting to gain his ends.<\/p>\n<p>This central meaning of <span class=\"greek\" lang=\"el\">basileia<\/span> makes it easy to understand many sayings in the Gospels. In the Lord’s Prayer the petition “Thy kingdom come” (Mt 6:10) is a prayer for God to manifest his reign so that his will may be done on earth as it is in heaven. When we read that we are to “receive the kingdom of God like a child” (Mk 10:15, <span>rsv<\/span>), we must open our hearts and lives to the rule of God.<\/p>\n<p>Also in the NT are sayings about being <em>in<\/em> the kingdom or of <em>entering<\/em> the kingdom (Mt 8:11; Mk 9:47; 10:23-25; Lk 13:28). There is no philological or theological objection to understanding “the kingdom of God” first as the divine reign or rule and second as the sphere of blessing in which that reign is experienced.<\/p>\n<p class=\"h2\" id=\"OldTestamentBackground\">Old Testament Background<\/p>\n<p>The expression “the kingdom of God” is not found in the OT, but the idea appears throughout the prophets. God is frequently spoken of as the King, both of Israel (Ex 15:18; Nm 23:21; Dt 33:5; Is 43:15) and of all the earth (2 Kgs 19:15; Pss 29:10; 47:2; 93:1-2; 96:10; 97:1-9; 99:1-4; 145:11-13; Is 6:5; Jer 46:18). Although God is not the earthly King of Israel, other references speak of a day when God shall become King and shall rule over his people (Is 24:23; 33:22; 52:7; Ob 1:21; Zep 3:15; Zec 14:9-11).<\/p>\n<p>This brief summary of God’s kingship provides the outline for the entire OT concept. While God is King over all the earth, he is in a special way King over his people, Israel. God’s rule is therefore something realized in Israel’s history. However, it is only partially and imperfectly realized. Israel again and again rebelled against the divine sovereignty. Furthermore, Israel was constantly plagued by wars with its pagan neighbors in which it was not always victorious. Again, there are evils in nature and the physical world that often bring suffering to God’s people. Therefore, the prophets look forward to a day when God’s rule will be fully experienced, not by Israel alone, but by all the world. The main emphasis of the prophets is on hope, the establishing of God’s perfect rule in the world.<\/p>\n<p>The prophets describe the final establishment of God’s kingdom in terms of a theophany—a divine visitation (Mi 1:3-4). Zechariah foresees a “Day of the Lord” when all nations will be gathered in battle against Jerusalem, when the Lord will go forth and fight against those nations (Zec 14:3, 5). Israel will be visited by the Lord (Is 29:6) and delivered from its enemies (35:4; 59:20). God’s coming will also mean judgment (2:21; 26:21). This final coming of God will mean the salvation of the Gentiles as well as of Israel (Zec 2:10-11; cf. Is 66:18-24).<\/p>\n<p>Behind this language is a distinct theology of “the God who comes.” It is a fact widely recognized in contemporary OT theology that the God of the OT is not a nature god, like the gods of other peoples, but a God of history—a God who visits his people in history to bless or to judge them. God visited Israel in Egypt to deliver them from bondage and to constitute them as his people. The rescue from Egypt was not merely an act of deliverance; it was an act through which God made himself known and through which Israel was to know and serve him.<\/p>\n<p>Because God has visited his people again and again in their history, he must finally come to them in the future to judge wickedness and to establish his kingdom. Israel’s hope is thus rooted in history, or rather in the God who works in history. God will finally break into history in a glorious theophany to establish his rule in all the earth. The source of the kingdom is not history itself but God.<\/p>\n<p>While the prophets visualize the kingdom as coming from God, the kingdom is always on earth. The divine irruption into the natural order is not designed to accomplish its destruction but to make way for a new, perfect order arising out of the old, imperfect one. The prophets do not present a single consistent picture of the new order. Sometimes the new order is described very much in this-worldly terms. “The terraced vineyards on the hills of Israel will drip with sweet wine” (Am 9:13, <span>nlt<\/span>). On the other hand, God will create new heavens and a new earth (Is 65:17; 66:22), where there will be untroubled joy, prosperity, peace, and righteousness. The final visitation of God will mean the redemption of the world, for a redeemed earth is the scene of the kingdom of God. The prophets look forward again and again to the deliverance of creation “from the bondage to decay.” The description is often couched in simple physical terms. The wilderness will become fruitful (32:15); the desert will blossom (35:2); sorrow and sighing will flee away (v 10). The burning sands will be cooled and the dry places become springs of water (v 7); peace will return to the animal world so that all injury and destruction are done away with (11:6). All this results because the earth becomes full of the knowledge of God (v 9).<\/p>\n<p>Such language is not mere poetry but reflects a profound theology of creation. Humans as creatures were made to dwell on the earth, and the earth shares in human destiny. The main point is that creation as such is good and not a hindrance to true spirituality, as was often true in Greek thought. Redemption always includes redemption of the earth, which then becomes the blessed environment God intended it to be. Salvation does not mean deliverance from creaturehood, for this is not an evil thing but an essential and permanent element of true, human existence. Salvation does not mean escape from bodily creaturely existence, as in some Greek thought. On the contrary, ultimate redemption will mean the redemption of the whole person. The emergence of the doctrine of bodily resurrection is a reflection of this theology of creaturehood. The corollary of this is that creation in its entirety must share in the blessing of redemption.<\/p>\n<p>A distinctive element in prophetic eschatology is the tension between history and eschatology. That is, as the prophets looked into the future, they saw an immediate historical judgment as well as a more remote eschatological visitation. For Amos, the Day of the Lord is both the immediate judgment of Israel by the Assyrians and a final eschatological salvation. Joel sees an imminent historical visitation of drought and locusts, but beyond this he sees the eschatological Day of the Lord. Zephaniah sees an imminent Day of the Lord in some undesignated historical visitation (Zep 1:2-18), but beyond it he sees the salvation of the Gentiles (3:9). The same God who acts in history to bless and judge his people will act at the end of history in an eschatological act of judgment and salvation. The prophets do not sharply distinguish between these two days, for it is one and the same God who is concerned to judge and save his people.<\/p>\n<p>The eschatological hope of the prophets is always an ethical hope. That is to say, the prophets are not interested in the future for its own sake but for the impact of the future on the present. The prophetic predictions were given that, in light of future judgment and salvation, Israel might be confronted in the present by the will of God. “Prepare to meet your God as he comes in judgment, you people of Israel” (Am 4:12, <span>nlt<\/span>) might well be taken as the keynote of all the prophets.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>Jesus’ teachings about the kingdom of God embodied the same contrast between the present order and the future age as that of the prophets, and he expressed it in the idiom “this age and the age to come.” This fact is obscured in the <span>kjv<\/span>, which translates the word for “age” by “world.” These are, however, two different concepts. A rich man asked Jesus what he must do to inherit eternal life (Mk 10:17). The context makes it clear that he was asking about eschatological life—the life of the resurrection (Dn 12:2). Jesus speaks of the difficulty of entering the kingdom of God. (The parallel passage in Matthew 19:23-24 has both “kingdom of God” and “kingdom of heaven,” proving that they are interchangeable terms.) In their reaction the disciples ask, “Then who can be saved?” Jesus’ answer contrasts the lot of his disciples “in this time” with the “age to come” (Mk 10:29-30) when they would inherit eternal life. It is clear from this passage that in some sense the kingdom of God, the kingdom of heaven, salvation, and eternal life all belong to the age to come. So far as this saying is concerned, God’s people will not experience eternal life until they do so in the new age.<\/p>\n<p>Matthew alone records the expression “the close of the age.” This age will be terminated by the coming of the Son of Man (Mt 24:3) and by the judgment of humanity (13:39-42). Then the righteous will be separated from the wicked (v 49). The same expression occurs in the promise of the risen Jesus assuring his disciples of his presence until the consummation of the age (28:20). It follows that if this age is to come to its consummation, it must be followed by another age—the age to come.<\/p>\n<p>The eschatological kingdom will be inaugurated by an apocalyptic event—the glorious coming of the Son of Man. This is made clear by two of the parables about the kingdom of God. In the parable of the tares, “the Son of man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire” (Mt 13:41-42, <span>rsv<\/span>). The parable of the sheep and goats reflects the same eschatology. When the Son of Man comes in his glory, he will sit on his glorious throne to judge the nations, separating the sheep from the goats. The righteous—the sheep—are to “inherit the kingdom prepared for you from the foundation of the world”; and entrance into the kingdom is synonymous with entrance into life (25:31-46, <span>rsv<\/span>).<\/p>\n<p>The eschatological character of the kingdom of God is seen also in the other two parables of Matthew 25. “The kingdom of heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom” (v 1, <span>rsv<\/span>). However, five of them were foolish and did not provide an adequate supply of oil for their lamps. Thus they were late for the wedding and were excluded from the wedding feast—a symbol of the eschatological kingdom—while those properly prepared entered the kingdom. In the same way the two faithful servants who had been “faithful over a little” were granted to “enter into the joy of your master” (vv 21, 23), while the unfaithful servant was excluded from the kingdom and cast into outer darkness.<\/p>\n<p>Jesus almost never showed any interest in descriptions of the eschatological kingdom, but it is clear that its coming was constantly in his thoughts. The pure in heart will see God (Mt 5:8). The harvest will take place and the grain will be gathered into the barn (13:30, 39; Mk 4:29). Jesus frequently used the metaphor of a feast or table fellowship to describe life in the eschatological kingdom. He will drink wine again with his disciples in the kingdom of God. They will eat and drink at Jesus’ table in the kingdom (Lk 22:30). People will be gathered from all corners of the earth to sit at a table with the OT saints (Mt 8:11-12; Lk 13:29). The consummation is likened to a wedding feast (Mt 22:1-14) and a banquet (Lk 14:16-24). All of these metaphors picture the restoration of communion between God and people, a union that had been broken by sin.<\/p>\n<p>In most of the sayings cited to illustrate the future character of the kingdom, “kingdom” refers to the eschatological order—the eschaton, the age to come. However, when Jesus taught his disciples to pray “Thy kingdom come” (Mt 6:10), he was not referring to the new eschatological order; he was referring to the kingdom as God’s kingly rule, his reign. It is a prayer that God will effectively establish his sovereign rule in the world.<\/p>\n<p>In his teaching about the kingdom of God as the apocalyptic consummation, Jesus does not differ essentially from the OT prophets. The most distinctive element in Jesus’ teaching—indeed, the fact that characterizes his entire mission and message—is the fact that in some real sense of the word, the kingdom of God has come in history in an utterly unexpected way. This sets Jesus’ teaching apart from all contemporary Jewish thought.<\/p>\n<p>This is seen first of all in his repeated teaching that his mission is a fulfillment of the OT messianic prophets. Mark summarizes Jesus’ message with the words “The Kingdom of God is near! Turn from your sins and believe this Good News!” (Mk 1:15, <span>nlt<\/span>). This saying can have one of two meanings. It may refer to the imminent coming of the apocalyptic kingdom. Matthew summarizes the message of John the Baptist with nearly the same words: “Turn from your sins and turn to God, because the Kingdom of Heaven is near” (Mt 3:2, <span>nlt<\/span>). The Baptist expounds what he means by the approach of the kingdom of God: “He is ready to separate the chaff from the grain with his winnowing fork. Then he will clean up the threshing area, storing the grain in his barn but burning the chaff with never-ending fire” (v 12, <span>nlt<\/span>). John proclaimed an apocalyptic act; “unquenchable fire” can mean no strictly historical event but only an apocalyptic judgment. John expected Jesus to be the one in whom the cosmic event expected by the prophets would be carried out.<\/p>\n<p>It is possible that this was also Jesus’ meaning. However, another interpretation is possible that is better supported by the actual course of his mission: “The time is fulfilled.” The messianic promises of the prophets were not only about to be fulfilled; they were actually in process of fulfillment in his mission. In Jesus, God was visiting his people. The hope of the prophets in some real sense was being realized.<\/p>\n<p>The meaning of this can be seen in Luke’s introduction of Jesus’ ministry. Luke selects an event that occurred in Nazareth later in Jesus’ ministry (Lk 4:16-21) and places it at the beginning of his Gospel in order to sound this note of fulfillment. Jesus read from Isaiah a promise that looked forward to the messianic salvation: “The Spirit of the Lord is upon me, for he has appointed me to preach Good News to the poor. He has sent me to proclaim that captives will be released, that the blind will see, that the downtrodden will be freed from their oppressors, and that the time of the Lord’s favor has come” (vv 18-19, <span>nlt<\/span>). Then Jesus astonished his audience by the assertion “This Scripture has come true today before your very eyes!” (v 21, <span>nlt<\/span>).<\/p>\n<p>Here was an amazing claim. John the Baptist had announced an apocalyptic visitation of God that would mean the fulfillment of the eschatological hope and the consummation of the messianic age. Jesus proclaimed that the messianic promise was actually being fulfilled in his person. This is no apocalyptic kingdom but a present salvation. In these words Jesus did not proclaim the imminence of the apocalyptic kingdom. Rather, he boldly announced that the kingdom of God had come. The presence of the kingdom was a happening, an event, the gracious action of God. This was no new theology or new idea or new promise; it was a new event in history.<\/p>\n<p>The note of fulfillment is again sounded in Jesus’ answer to the question about fasting. “Do wedding guests fast while celebrating with the groom? Of course not. They can’t fast while they are with the groom” (Mk 2:19, <span>nlt<\/span>). The marriage feast had become a metaphor in Judaism for the messianic consummation. In these words Jesus announced the presence of the messianic time of salvation. It would be a contradiction in terms for the disciples to fast when they were enjoying the blessings of the messianic age. The time of fulfillment had come.<\/p>\n<p>A saying found in different contexts in Matthew and Luke touches this central note of the fulfillment in history of the OT hope: “Blessed are the eyes which see what you see! For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it” (Lk 10:23-24, <span>rsv<\/span>; cf. Mt 13:16-17). Both Matthew and Luke associate this saying with the kingdom of God, and both agree that the hope of former generations has become an object of experience. Many prophets and kings looked forward to something, but they looked in vain, for it did not come to them. What they longed for has now come, and this can be nothing less than the promised messianic salvation.<\/p>\n<p>Fulfillment in history is again asserted in Jesus’ answer to John’s question about the one who is to come (Mt 11:2-3). “The deeds of the Christ” (Messiah) were not the deeds John had announced. Wicked rulers like Herod were not being judged in fire. Instead, Jesus was helping people, not bringing an apocalyptic kingdom. Jesus replied in words that echo the promise of the messianic salvation in Isaiah 35:5-6: “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them” (Mt 11:4-5, <span>rsv<\/span>). In these words Jesus claimed that the blessings of the messianic salvation are present. There was indeed reason for John’s perplexity, for the fulfillment was not taking place along expected lines. The apocalyptic consummation did not appear to be on the horizon. The point of Jesus’ answer was that fulfillment was taking place without the eschatological consummation. Therefore, Jesus pronounced a special blessing upon those who were not offended by the character of the messianic fulfillment (v 6). The fulfillment was indeed taking place, but not the apocalyptic consummation.<\/p>\n<p>The most unambiguous statement of the presence of the kingdom is found in the words about the binding of Satan. One of Jesus’ most characteristic acts was the exorcism of demons—deliverance from satanic power. The Pharisees admitted his power but attributed it to Satan. Jesus replied, “If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? . . . But if it is by the Spirit of God that I cast out demons, then the kingdom of God is come upon you” (Mt 12:26, 28, <span>rsv<\/span>). Here the verb has the clear meaning “to come, to arrive” (cf. Rom 9:30; 2 Cor 10:14; Phil 3:16). Here is a clear affirmation that the kingdom of God has come among men.<\/p>\n<p>In explanation Jesus said, “Or how can one enter a strong man’s house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house” (Mt 12:29, <span>rsv<\/span>). The strong man is Satan; this “present evil age” (Gal 1:4) is his “house”; his “goods” are demon-possessed men and women. Jesus has invaded the strong man’s house to snatch away from him men and women whom he has in his power, and this is the work of the kingdom of God. The kingly reign of God has come into history in the person of Jesus before the apocalyptic consummation when Satan will be destroyed, to render Satan a preliminary defeat. Jesus has already “bound” Satan (i.e., curbed his power). This has been accomplished by the presence of the kingdom of God in the mission of Jesus.<\/p>\n<p>A similar saying is found in Luke 10:18. Jesus had sent a band of his disciples on a preaching mission. Like Jesus, they were to proclaim the nearness of the kingdom of God (Lk 10:9). They, too, were to exorcize demons. When they returned to Jesus to report their success, Jesus said, “I saw Satan fall like lightning from heaven” (v 18, <span>rsv<\/span>). This again is metaphorical language that asserts that in the mission of Jesus’ disciples, as well as in Jesus himself, Satan has fallen from his place of power. Both “binding” and “falling” are metaphors that describe the same truth: the victory of the kingdom of God over Satan.<\/p>\n<p>Here is the element that sets Jesus apart from the OT and from all of contemporary Judaism. The prophets conceived of the kingdom being established by a heavenly supernatural being (Dn 7) or ruled by a powerful Davidic messianic king (Is 9, 11). The fulfillment of the messianic hope is everywhere in the prophets an eschatological hope. The same is true of the Jewish writers who despaired of history and cast all hope into the future.<\/p>\n<p>In contrast to all that had gone before him, Jesus proclaimed the kingdom of God as an event taking place in his own person and mission. God had again assumed the initiative; God was acting. No first-century Jew had any idea of the kingdom of God coming into history in the person of an ordinary man—a teacher who was meek and lowly.<\/p>\n<p>The presence of the kingdom is further seen in the fact that the rule of God, present in Jesus, is a gift to be received. This is also true of the kingdom in its eschatological consummation, where the kingdom is freely inherited by the righteous (Mt 25:34). In answer to the young man’s question about inheriting eternal life (Mk 10:17), Jesus spoke of entering the kingdom (vv 23-24) and receiving the gift of eternal life (v 30) as though they were synonymous. The kingdom is a gift that the Father is pleased to bestow upon the little flock of Jesus’ disciples (Lk 12:32).<\/p>\n<p>If God’s eschatological rule brings to his people the blessings of that kingdom, and if God’s kingdom is his rule invading history before the eschatological consummation, then we may expect God’s rule in the present to bring a preliminary blessing to his people. This fact is reflected in numerous sayings. The kingdom is something to be sought here and now (Mt 6:33) and to be received as children receive a gift (Mk 10:15; Lk 18:16-17). Although it is present in an unexpected form, the kingdom of God in Jesus’ person is like a hidden treasure or a pearl of great price whose possession outranks all other goods (Mt 13:44-46). The gift of the kingdom is also seen in that the deaf hear, the blind see, lepers are cleansed, and the poor have good news preached to them (11:5).<\/p>\n<h5>John’s Gospel<\/h5>\n<p>In the Gospel of John the concept of eternal life takes the place of the kingdom of God in Jesus’ teaching. The kingdom of God is mentioned twice (Jn 3:3, 5), and it is placed in connection with eternal life. The kingdom of God is here the eschatological kingdom, and eternal life is the life of the kingdom. Thus, as the kingdom of God in the synoptic Gospels is both future and present, so eternal life is both the life of the age to come (12:25) and also a present blessing (3:16, etc.).<\/p>\n<h5>Acts<\/h5>\n<p>In Acts it seems the earliest disciples generally failed to understand Jesus’ message about the kingdom of God as a present spiritual blessing. They gathered together to await the coming of the eschatological kingdom to Israel (Acts 1:6). Acts relates that the disciples continued to preach the kingdom of God, but usually it is an eschatological blessing (8:12; 14:22; 19:8; 20:25; 28:23, 31). However, the last two references make the kingdom of God synonymous with the gospel about Jesus Christ.<\/p>\n<p>One important theme in Acts is linked to that of the kingdom of God. On the Day of Pentecost, Peter announces that God has seated Jesus at his right hand in fulfillment of Psalm 110:1 (Acts 2:33-35). In the Psalms this is a prophecy of the enthronement of the Davidic king in Jerusalem. Peter asserts that this prophecy is now fulfilled in the heavenly reign of Jesus. Therefore, he has been made both Lord and Christ (Messiah). These are interchangeable terms, “Lord” meaning absolute sovereign, “Christ” meaning the messianic king.<\/p>\n<h5>Paul’s Writings<\/h5>\n<p>Paul carried further this theme of the heavenly rule of Christ, the anointed King. The kingdom is both an eschatological inheritance (1 Cor 6:9; 15:50; Gal 5:21; Eph 5:5; 1 Thes 2:12; 2 Thes 1:5; 2 Tm 4:1, 18) and a present blessing into which believers now enter (Rom 14:17; Col 1:13). The key to this is the interchangeable character of lordship and messianic kingship. Jesus is now exalted as Lord over all (Phil 2:11), and even as his lordship is invisible, it will become manifest to all at his second coming. In the same way, he has been enthroned as messianic King by virtue of his resurrection and heavenly session, and he must reign as King until he has put all his enemies under his feet (1 Cor 15:25; Eph 1:22). The last enemy to be destroyed is death.<\/p>\n<h5>Revelation<\/h5>\n<p>The central message of the Revelation to John is the consummation of God’s redemptive purpose, when the kingdom of this world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Revelation pictures the plight of a persecuted church in a hostile world, but it assures the church that Christ has already won a victory over the powers of evil (5:5), by virtue of which he can finally destroy them (19:11–20:14). Again, the last enemy to be destroyed is death (20:13-14). Revelation closes with a highly symbolic picture of the kingdom of God (chs 21–22) when God comes to dwell among his people, and “they shall see his face” (22:4). Thus the NT ends: divine order is restored to a disordered world. This is the kingdom of God.<\/p>\n<p><em>See also<\/em> Jesus Christ, Teachings of; King; Parable.<\/p>","summary_ro":"KINGDOM OF GOD, KINGDOM OF HEAVEN The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Preview • Introduction • Old Testament Background • In the New Testament Introduction According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughou...","summary_en":"KINGDOM OF GOD, KINGDOM OF HEAVEN The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Preview • Introduction • Old Testament Background • In the New Testament Introduction According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughou...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31125,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prayer","title_en":"Prayer","content_ro":"<h3>PRAYER<\/h3>\n<p>The addressing and petitioning of God. Prayer to a god or gods is a feature of many, if not all, religions, but here attention will be restricted to the biblical teaching and some of its implications. A classic definition of Christian prayer is “an offering up of our desires unto God, for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgment of his mercies” (Westminster Shorter Catechism). Christian prayer is the end product of a long process of change and development in God’s relation to people, as a survey of the biblical data shows.<\/p>\n<p class=\"h2\" id=\"PrayerintheOldTestament\">Prayer in the Old Testament<\/p>\n<p>Newly created humans, made for fellowship with God, lived in close communion with him. Sin broke this intimate, direct relationship. Nevertheless, when the Lord formed his covenant with Abraham (Gn 15), the relationship between the covenant partners was open again. Abraham’s prayer for Sodom and Gomorrah (ch 18) is a striking combination of boldness and persistence and is a recognition of his own smallness and inferiority compared to God. The same could be said about Jacob’s wrestling with the angel at Peniel (ch 32). But boldness and directness are not to be confused with familiarity. Biblical prayer is characterized by the reality that there is a distance between the Creator and the creature due to human sin, bridged only by God’s grace. The basis of a person’s approach to God in prayer is never simply “man’s search for God” but God’s gracious initiative, the establishing of the covenant, and the promise of help and deliverance on the basis of that covenant. It is this covenant relationship that gives the <em>warrant<\/em> for prayer. Thus, in patriarchal times prayer was conjoined with sacrifice and obedience.<\/p>\n<p>The reestablishing of the national consciousness of Israel at the time of their deliverance from Egypt marks another phase in the biblical development. Moses was not only the political leader of Israel but also their divinely appointed mediator and intercessor with the Lord. Repeatedly he “pleads the name of the Lord” in the face of the human uncertainties of the wilderness journey and his own people’s unbelief and disobedience. Pleading the name of the Lord is not to be thought of as an incantation but as a reminder to God of who he has revealed himself to be. (God’s revelation of himself to Moses at the burning bush is fundamental to an understanding of this.) In this revelation of himself, God made promises to his people, and in prayer Moses held God to these promises. Moses was by no means the only intercessor. Aaron, Samuel, Solomon, and Hezekiah were among those who interceded for the people.<\/p>\n<p>With the formation of the priesthood and the establishment of the ritual worship of the tabernacle and later the temple, the worship of God seems to be characterized by distance. There is little indication that the people personally prayed to God, and—with the exception of Deuteronomy 26:1-15—there is nothing about prayer in all the instructions for worship given to the people. However, there is indication in the psalms that sacrifice and prayer would be coupled together (Pss 50:7-15; 55:14). Many of the psalms are remarkable for the way in which personal perplexities are acknowledged, leading to “arguments with God” and an ultimate resolution of the conflict (e.g., Ps 73).<\/p>\n<p>The prophets were men who prayed, and it seems that God’s Word came to them in prayer (Is 6:5-13; 37:1-4; Jer 11:20-23). Jeremiah’s ministry was characterized by times of conflict in prayer (Jer 18:19-23; 20:7-18) as well as more settled times of fellowship with God (10:23-25; 12:1-4; 14:7-9; 15:15-18). At the exile, with the establishment of the synagogue, corporate prayer became an element in Jewish worship. After the exile there was an emphasis on spontaneity in prayer and on the need for devotion to be more than mechanical and routine (Neh 2:4; 4:4, 9).<\/p>\n<p class=\"h2\" id=\"PrayerintheNewTestament\">Prayer in the New Testament<\/p>\n<p>The NT’s teaching on prayer is dominated by Christ’s own example and teaching. His dependence on his Father in his mediatorial work expresses itself in repeated prayer, culminating in his High Priestly prayer (Jn 17) and the agony of Gethsemane with the prayer from the cross. His teaching on prayer, particularly in the Sermon on the Mount, is to be understood as contrasting with the Jewish practices at that time, not with OT ideals. Prayer is an expression of sincere desire. It is not to inform God of matters that he would otherwise be ignorant of, and the validity of prayer is not affected by length or repetitiveness. Private prayer is to be discreet and secret (Mt 6:5-15).<\/p>\n<p>The parables are another important source of Christ’s teaching, emphasizing persistence in prayer (Lk 18:1-8), simplicity and humility (vv 10-14), and tenacity (11:5-8). A third source of teaching is the Lord’s Prayer. Once again there is the blend of directness (“Our Father”) and distance (“who art in heaven. Hallowed be thy name”). The requests given in the Lord’s Prayer are concerned first with God, his kingdom and his glory, and then with the disciples’ needs for forgiveness and for daily support and deliverance. Occasionally, it seems from our Lord’s teaching that anything that is prayed for will, without restriction, be granted. But such teaching ought to be understood in the light of Christ’s overall teaching about prayer (“Thy kingdom come. Thy will be done in earth, as it is in heaven”).<\/p>\n<p>Christ stated that when the Holy Spirit, the Comforter, came, the disciples would pray to the Father in the name of Christ (Jn 16:23-25). Accordingly, we find that after the coming of the Spirit on the day of Pentecost, the early church is characterized by prayer (Acts 2:42) under the leadership of the apostles (6:4). The church praises God for the gift of his Son and his Spirit, and petitions God in times of difficulty (4:24; 12:5, 12).<\/p>\n<p>It is in Paul’s writings that the theology of prayer is most fully developed. The NT believer is a son, not only a servant. The Spirit who, as a result of Christ’s triumph, has come to the church is the Spirit of adoption, enabling the Christian to come to God as his Father, with all his needs. Prominent among these needs, in the mind of the apostle, are a deepening of faith in Christ, love for God, and a growing appreciation of God’s love in turn (Eph 3:14-19). Prayer is a part of the Christian’s armor against satanic attack (6:18), the effective ministry of the Word of God depends on the prayers of God’s people (vv 18-19), and the Christian is encouraged to pray for all sorts of things, with thanksgiving (Phil 4:6), and so to be free from anxiety. Paul’s own example in prayer is as instructive as the teaching he gives.<\/p>\n<p>The Christian’s prayer is rooted, objectively, in Christ’s intercession; subjectively, in the enabling of the Holy Spirit. The church is a kingdom of priests, offering spiritual sacrifices of praise and thanksgiving (Heb 13:15; 1 Pt 2:5), but Christ is the “great High Priest.” This thought is developed fully in Hebrews. Because of Christ’s human sympathy, the power of his intercessory work (i.e., the triumph of his atonement), and his superiority over the old Aaronic priesthood, the church is encouraged to come to God boldly, to find grace when it is needed (Heb 4:14-16; 9:24; 10:19-23). Nowhere in either the OT or NT is there any encouragement to pray to individuals other than God. Nowhere in Scripture is it suggested that there is any other mediator between God and men except Christ (1 Tm 2:5).<\/p>\n<p class=\"h2\" id=\"TheElementsofPrayer\">The Elements of Prayer<\/p>\n<p>Although prayer is, typically, an unself-conscious activity in which the person praying devotes himself to God, it is possible to distinguish various elements in prayer, as will be apparent from the discussion of the biblical data. <em>Praise<\/em> involves the recognition of who God is and what he does. It is “giving God the glory,” not in the sense of adding to his glory, which would be impossible, but of willingly (and where appropriate, publicly) recognizing God as God. Typical expressions of such praise are to be found in the psalms (Pss 148; 150). When the recognition of God’s goodness is in respect to what he has done for the one who prays, or for others, then the prayer is one of <em>thanksgiving,<\/em> for life itself, for the use and beauty of the physical universe, for Christ and his benefits (see 2 Cor 9:15), and for specific answers to prayer. <em>Confession<\/em> of sin recognizes the holiness of God and his supreme moral authority, together with the personal responsibility of the one making the confession. Confession thus involves the vindicating or justifying of God and an explicit and unreserved recognition of sin, both as it takes its rise in sinful motives and dispositions and as it finds outward expression. Psalm 51, David’s confession of sin regarding Bathsheba, is the classic biblical instance of a prayer of confession. <em>Petition<\/em> can be thought of as it concerns the one praying, and also as it concerns others, when it is <em>intercession.<\/em> Scripture never regards prayer for oneself as sinful or ethically improper, as can be seen from the pattern of prayer given in the Lord’s Prayer. Prayer for others is an obvious expression of love for one’s neighbor, which is fundamental to biblical ethics.<\/p>\n<p><em>See also<\/em> Lord’s Prayer, The; Praise; Worship.<\/p>","content_en":"<h3>PRAYER<\/h3>\n<p>The addressing and petitioning of God. Prayer to a god or gods is a feature of many, if not all, religions, but here attention will be restricted to the biblical teaching and some of its implications. A classic definition of Christian prayer is “an offering up of our desires unto God, for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgment of his mercies” (Westminster Shorter Catechism). Christian prayer is the end product of a long process of change and development in God’s relation to people, as a survey of the biblical data shows.<\/p>\n<p class=\"h2\" id=\"PrayerintheOldTestament\">Prayer in the Old Testament<\/p>\n<p>Newly created humans, made for fellowship with God, lived in close communion with him. Sin broke this intimate, direct relationship. Nevertheless, when the Lord formed his covenant with Abraham (Gn 15), the relationship between the covenant partners was open again. Abraham’s prayer for Sodom and Gomorrah (ch 18) is a striking combination of boldness and persistence and is a recognition of his own smallness and inferiority compared to God. The same could be said about Jacob’s wrestling with the angel at Peniel (ch 32). But boldness and directness are not to be confused with familiarity. Biblical prayer is characterized by the reality that there is a distance between the Creator and the creature due to human sin, bridged only by God’s grace. The basis of a person’s approach to God in prayer is never simply “man’s search for God” but God’s gracious initiative, the establishing of the covenant, and the promise of help and deliverance on the basis of that covenant. It is this covenant relationship that gives the <em>warrant<\/em> for prayer. Thus, in patriarchal times prayer was conjoined with sacrifice and obedience.<\/p>\n<p>The reestablishing of the national consciousness of Israel at the time of their deliverance from Egypt marks another phase in the biblical development. Moses was not only the political leader of Israel but also their divinely appointed mediator and intercessor with the Lord. Repeatedly he “pleads the name of the Lord” in the face of the human uncertainties of the wilderness journey and his own people’s unbelief and disobedience. Pleading the name of the Lord is not to be thought of as an incantation but as a reminder to God of who he has revealed himself to be. (God’s revelation of himself to Moses at the burning bush is fundamental to an understanding of this.) In this revelation of himself, God made promises to his people, and in prayer Moses held God to these promises. Moses was by no means the only intercessor. Aaron, Samuel, Solomon, and Hezekiah were among those who interceded for the people.<\/p>\n<p>With the formation of the priesthood and the establishment of the ritual worship of the tabernacle and later the temple, the worship of God seems to be characterized by distance. There is little indication that the people personally prayed to God, and—with the exception of Deuteronomy 26:1-15—there is nothing about prayer in all the instructions for worship given to the people. However, there is indication in the psalms that sacrifice and prayer would be coupled together (Pss 50:7-15; 55:14). Many of the psalms are remarkable for the way in which personal perplexities are acknowledged, leading to “arguments with God” and an ultimate resolution of the conflict (e.g., Ps 73).<\/p>\n<p>The prophets were men who prayed, and it seems that God’s Word came to them in prayer (Is 6:5-13; 37:1-4; Jer 11:20-23). Jeremiah’s ministry was characterized by times of conflict in prayer (Jer 18:19-23; 20:7-18) as well as more settled times of fellowship with God (10:23-25; 12:1-4; 14:7-9; 15:15-18). At the exile, with the establishment of the synagogue, corporate prayer became an element in Jewish worship. After the exile there was an emphasis on spontaneity in prayer and on the need for devotion to be more than mechanical and routine (Neh 2:4; 4:4, 9).<\/p>\n<p class=\"h2\" id=\"PrayerintheNewTestament\">Prayer in the New Testament<\/p>\n<p>The NT’s teaching on prayer is dominated by Christ’s own example and teaching. His dependence on his Father in his mediatorial work expresses itself in repeated prayer, culminating in his High Priestly prayer (Jn 17) and the agony of Gethsemane with the prayer from the cross. His teaching on prayer, particularly in the Sermon on the Mount, is to be understood as contrasting with the Jewish practices at that time, not with OT ideals. Prayer is an expression of sincere desire. It is not to inform God of matters that he would otherwise be ignorant of, and the validity of prayer is not affected by length or repetitiveness. Private prayer is to be discreet and secret (Mt 6:5-15).<\/p>\n<p>The parables are another important source of Christ’s teaching, emphasizing persistence in prayer (Lk 18:1-8), simplicity and humility (vv 10-14), and tenacity (11:5-8). A third source of teaching is the Lord’s Prayer. Once again there is the blend of directness (“Our Father”) and distance (“who art in heaven. Hallowed be thy name”). The requests given in the Lord’s Prayer are concerned first with God, his kingdom and his glory, and then with the disciples’ needs for forgiveness and for daily support and deliverance. Occasionally, it seems from our Lord’s teaching that anything that is prayed for will, without restriction, be granted. But such teaching ought to be understood in the light of Christ’s overall teaching about prayer (“Thy kingdom come. Thy will be done in earth, as it is in heaven”).<\/p>\n<p>Christ stated that when the Holy Spirit, the Comforter, came, the disciples would pray to the Father in the name of Christ (Jn 16:23-25). Accordingly, we find that after the coming of the Spirit on the day of Pentecost, the early church is characterized by prayer (Acts 2:42) under the leadership of the apostles (6:4). The church praises God for the gift of his Son and his Spirit, and petitions God in times of difficulty (4:24; 12:5, 12).<\/p>\n<p>It is in Paul’s writings that the theology of prayer is most fully developed. The NT believer is a son, not only a servant. The Spirit who, as a result of Christ’s triumph, has come to the church is the Spirit of adoption, enabling the Christian to come to God as his Father, with all his needs. Prominent among these needs, in the mind of the apostle, are a deepening of faith in Christ, love for God, and a growing appreciation of God’s love in turn (Eph 3:14-19). Prayer is a part of the Christian’s armor against satanic attack (6:18), the effective ministry of the Word of God depends on the prayers of God’s people (vv 18-19), and the Christian is encouraged to pray for all sorts of things, with thanksgiving (Phil 4:6), and so to be free from anxiety. Paul’s own example in prayer is as instructive as the teaching he gives.<\/p>\n<p>The Christian’s prayer is rooted, objectively, in Christ’s intercession; subjectively, in the enabling of the Holy Spirit. The church is a kingdom of priests, offering spiritual sacrifices of praise and thanksgiving (Heb 13:15; 1 Pt 2:5), but Christ is the “great High Priest.” This thought is developed fully in Hebrews. Because of Christ’s human sympathy, the power of his intercessory work (i.e., the triumph of his atonement), and his superiority over the old Aaronic priesthood, the church is encouraged to come to God boldly, to find grace when it is needed (Heb 4:14-16; 9:24; 10:19-23). Nowhere in either the OT or NT is there any encouragement to pray to individuals other than God. Nowhere in Scripture is it suggested that there is any other mediator between God and men except Christ (1 Tm 2:5).<\/p>\n<p class=\"h2\" id=\"TheElementsofPrayer\">The Elements of Prayer<\/p>\n<p>Although prayer is, typically, an unself-conscious activity in which the person praying devotes himself to God, it is possible to distinguish various elements in prayer, as will be apparent from the discussion of the biblical data. <em>Praise<\/em> involves the recognition of who God is and what he does. It is “giving God the glory,” not in the sense of adding to his glory, which would be impossible, but of willingly (and where appropriate, publicly) recognizing God as God. Typical expressions of such praise are to be found in the psalms (Pss 148; 150). When the recognition of God’s goodness is in respect to what he has done for the one who prays, or for others, then the prayer is one of <em>thanksgiving,<\/em> for life itself, for the use and beauty of the physical universe, for Christ and his benefits (see 2 Cor 9:15), and for specific answers to prayer. <em>Confession<\/em> of sin recognizes the holiness of God and his supreme moral authority, together with the personal responsibility of the one making the confession. Confession thus involves the vindicating or justifying of God and an explicit and unreserved recognition of sin, both as it takes its rise in sinful motives and dispositions and as it finds outward expression. Psalm 51, David’s confession of sin regarding Bathsheba, is the classic biblical instance of a prayer of confession. <em>Petition<\/em> can be thought of as it concerns the one praying, and also as it concerns others, when it is <em>intercession.<\/em> Scripture never regards prayer for oneself as sinful or ethically improper, as can be seen from the pattern of prayer given in the Lord’s Prayer. Prayer for others is an obvious expression of love for one’s neighbor, which is fundamental to biblical ethics.<\/p>\n<p><em>See also<\/em> Lord’s Prayer, The; Praise; Worship.<\/p>","summary_ro":"PRAYER The addressing and petitioning of God. Prayer to a god or gods is a feature of many, if not all, religions, but here attention will be restricted to the biblical teaching and some of its implications. A classic definition of Christian prayer is “an offering up of our desires unto God, for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgment of his mercies” (Westminster Shorter Catechism). Christian prayer is the end product of a ...","summary_en":"PRAYER The addressing and petitioning of God. Prayer to a god or gods is a feature of many, if not all, religions, but here attention will be restricted to the biblical teaching and some of its implications. A classic definition of Christian prayer is “an offering up of our desires unto God, for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgment of his mercies” (Westminster Shorter Catechism). Christian prayer is the end product of a ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51113,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:5","title_en":"Study Note: Isaia 6:5","content_ro":"<p><strong>6:5<\/strong> <em>It’s all over! I am doomed:<\/em> The prophet felt unworthy of the vision. He was painfully aware of his personal uncleanness (<em>sinful . . . filthy lips<\/em>) when compared to the holiness of God. Isaiah knew that he was unworthy to speak the pure word of God, as were his people.<\/p>","content_en":"<p><strong>6:5<\/strong> <em>It’s all over! I am doomed:<\/em> The prophet felt unworthy of the vision. He was painfully aware of his personal uncleanness (<em>sinful . . . filthy lips<\/em>) when compared to the holiness of God. Isaiah knew that he was unworthy to speak the pure word of God, as were his people.<\/p>","summary_ro":"6:5 It’s all over! I am doomed: The prophet felt unworthy of the vision. He was painfully aware of his personal uncleanness (sinful . . . filthy lips) when compared to the holiness of God. Isaiah knew that he was unworthy to speak the pure word of God, as were his people.","summary_en":"6:5 It’s all over! I am doomed: The prophet felt unworthy of the vision. He was painfully aware of his personal uncleanness (sinful . . . filthy lips) when compared to the holiness of God. Isaiah knew that he was unworthy to speak the pure word of God, as were his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78739,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:5","title_en":"Study Note: Isaia 6:5","content_ro":"<p><strong>6:5<\/strong> <em>It’s all over! I am doomed:<\/em> The prophet felt unworthy of the vision. He was painfully aware of his personal uncleanness (<em>sinful . . . filthy lips<\/em>) when compared to the holiness of God. Isaiah knew that he was unworthy to speak the pure word of God, as were his people.<\/p>","content_en":"<p><strong>6:5<\/strong> <em>It’s all over! I am doomed:<\/em> The prophet felt unworthy of the vision. He was painfully aware of his personal uncleanness (<em>sinful . . . filthy lips<\/em>) when compared to the holiness of God. Isaiah knew that he was unworthy to speak the pure word of God, as were his people.<\/p>","summary_ro":"6:5 It’s all over! I am doomed: The prophet felt unworthy of the vision. He was painfully aware of his personal uncleanness (sinful . . . filthy lips) when compared to the holiness of God. Isaiah knew that he was unworthy to speak the pure word of God, as were his people.","summary_en":"6:5 It’s all over! I am doomed: The prophet felt unworthy of the vision. He was painfully aware of his personal uncleanness (sinful . . . filthy lips) when compared to the holiness of God. Isaiah knew that he was unworthy to speak the pure word of God, as were his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106365,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:5","title_en":"Study Note: Isaia 6:5","content_ro":"<p><strong>6:5<\/strong> <em>It’s all over! I am doomed:<\/em> The prophet felt unworthy of the vision. He was painfully aware of his personal uncleanness (<em>sinful . . . filthy lips<\/em>) when compared to the holiness of God. Isaiah knew that he was unworthy to speak the pure word of God, as were his people.<\/p>","content_en":"<p><strong>6:5<\/strong> <em>It’s all over! I am doomed:<\/em> The prophet felt unworthy of the vision. He was painfully aware of his personal uncleanness (<em>sinful . . . filthy lips<\/em>) when compared to the holiness of God. Isaiah knew that he was unworthy to speak the pure word of God, as were his people.<\/p>","summary_ro":"6:5 It’s all over! I am doomed: The prophet felt unworthy of the vision. He was painfully aware of his personal uncleanness (sinful . . . filthy lips) when compared to the holiness of God. Isaiah knew that he was unworthy to speak the pure word of God, as were his people.","summary_en":"6:5 It’s all over! I am doomed: The prophet felt unworthy of the vision. He was painfully aware of his personal uncleanness (sinful . . . filthy lips) when compared to the holiness of God. Isaiah knew that he was unworthy to speak the pure word of God, as were his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133991,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:5","title_en":"Study Note: Isaia 6:5","content_ro":"<p><strong>6:5<\/strong> <em>It’s all over! I am doomed:<\/em> The prophet felt unworthy of the vision. He was painfully aware of his personal uncleanness (<em>sinful . . . filthy lips<\/em>) when compared to the holiness of God. Isaiah knew that he was unworthy to speak the pure word of God, as were his people.<\/p>","content_en":"<p><strong>6:5<\/strong> <em>It’s all over! I am doomed:<\/em> The prophet felt unworthy of the vision. He was painfully aware of his personal uncleanness (<em>sinful . . . filthy lips<\/em>) when compared to the holiness of God. Isaiah knew that he was unworthy to speak the pure word of God, as were his people.<\/p>","summary_ro":"6:5 It’s all over! I am doomed: The prophet felt unworthy of the vision. He was painfully aware of his personal uncleanness (sinful . . . filthy lips) when compared to the holiness of God. Isaiah knew that he was unworthy to speak the pure word of God, as were his people.","summary_en":"6:5 It’s all over! I am doomed: The prophet felt unworthy of the vision. He was painfully aware of his personal uncleanness (sinful . . . filthy lips) when compared to the holiness of God. Isaiah knew that he was unworthy to speak the pure word of God, as were his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60270,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Glory of God","title_en":"The Glory of God","content_ro":"<h3>The Glory of God<\/h3>\n<p><em>Glory<\/em> has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for <em>glory<\/em> is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of his absolute reality.<\/p>\n<p>God’s glory is the manifestation of his person, his power, and his majesty (see Ezek 1:28; 10:4). God’s glory may be revealed in nature, such as in a thunderstorm (Job 37:2-5; Ps 29:3, 7) or in the plagues sent on the Egyptians (Num 14:21-22). God’s glory can also be a unique manifestation, such as the revelation on Mount Sinai (Deut 5:24). When the Tabernacle and Solomon’s Temple were dedicated, God’s glory filled those structures (Exod 40:34-35; 1 Kgs 8:10-11), indicating his approval of them and that his presence would now reside there. Similarly, the glory of the Lord sent the fire that kindled the first sacrifices of the sanctuary (Lev 9:22-24).<\/p>\n<p>When God reveals his glory to his creation (see, e.g., Exod 24:16-18), it is often called a <em>theophany<\/em>. God gives limited (or veiled) glimpses of his glory because no one can see God and live (Exod 33:18-23; see also Isa 6:5). To “give glory” to God (Josh 7:19; Isa 24:15; Jer 13:16) means to speak or act in a manner that acknowledges who God is.<\/p>\n<p>Christ is the glory and image of God (2 Cor 4:4), and he was glorified in his death and resurrection (John 17:1-5). When Christ appears again at last, he will further manifest God’s glory in his restored Kingdom (Rev 21:11, 23). Paul declares that the presence of Christ in the lives of believers provides assurance that we will share in that glory (Rom 5:2; Col 1:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:17-18; 16:6-12; 33:17-23; 40:34-38; Lev 9:23-24; 10:1-3; Num 14:21-22; Deut 5:24; Josh 7:19; 1 Kgs 8:11; 2 Chr 7:1-3; Job 37:2-5; Pss 3:3; 8:4-6; 19:1; 29:3, 7-9; 48:8; Isa 6:3-5; 42:8; 43:7; 66:18-19; Jer 13:16; Ezek 1:28; 10:4; Hos 4:7; John 17:1-5; Rom 5:2; 2 Cor 4:4; Col 1:27; Rev 21:10-11, 23-25<\/p>","content_en":"<h3>The Glory of God<\/h3>\n<p><em>Glory<\/em> has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for <em>glory<\/em> is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of his absolute reality.<\/p>\n<p>God’s glory is the manifestation of his person, his power, and his majesty (see Ezek 1:28; 10:4). God’s glory may be revealed in nature, such as in a thunderstorm (Job 37:2-5; Ps 29:3, 7) or in the plagues sent on the Egyptians (Num 14:21-22). God’s glory can also be a unique manifestation, such as the revelation on Mount Sinai (Deut 5:24). When the Tabernacle and Solomon’s Temple were dedicated, God’s glory filled those structures (Exod 40:34-35; 1 Kgs 8:10-11), indicating his approval of them and that his presence would now reside there. Similarly, the glory of the Lord sent the fire that kindled the first sacrifices of the sanctuary (Lev 9:22-24).<\/p>\n<p>When God reveals his glory to his creation (see, e.g., Exod 24:16-18), it is often called a <em>theophany<\/em>. God gives limited (or veiled) glimpses of his glory because no one can see God and live (Exod 33:18-23; see also Isa 6:5). To “give glory” to God (Josh 7:19; Isa 24:15; Jer 13:16) means to speak or act in a manner that acknowledges who God is.<\/p>\n<p>Christ is the glory and image of God (2 Cor 4:4), and he was glorified in his death and resurrection (John 17:1-5). When Christ appears again at last, he will further manifest God’s glory in his restored Kingdom (Rev 21:11, 23). Paul declares that the presence of Christ in the lives of believers provides assurance that we will share in that glory (Rom 5:2; Col 1:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:17-18; 16:6-12; 33:17-23; 40:34-38; Lev 9:23-24; 10:1-3; Num 14:21-22; Deut 5:24; Josh 7:19; 1 Kgs 8:11; 2 Chr 7:1-3; Job 37:2-5; Pss 3:3; 8:4-6; 19:1; 29:3, 7-9; 48:8; Isa 6:3-5; 42:8; 43:7; 66:18-19; Jer 13:16; Ezek 1:28; 10:4; Hos 4:7; John 17:1-5; Rom 5:2; 2 Cor 4:4; Col 1:27; Rev 21:10-11, 23-25<\/p>","summary_ro":"The Glory of God Glory has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for glory is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of...","summary_en":"The Glory of God Glory has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for glory is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60391,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Absolute Holiness","title_en":"God’s Absolute Holiness","content_ro":"<h3>God’s Absolute Holiness<\/h3>\n<p>Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “<span>I Am Who I Am<\/span>” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created order.<\/p>\n<p>God’s holiness also speaks of his character. It is common to describe God’s holiness in terms of his separation from sin and his wrath against it, but the notion of holiness embraces all of God’s character, including his mercy. God revealed himself to Moses as the “God of compassion and mercy.” He said, “I am slow to anger and filled with unfailing love and faithfulness.” In his holiness, God shows this “unfailing love to a thousand generations. I forgive iniquity, rebellion, and sin. But I do not excuse the guilty” (Exod 34:6-7).<\/p>\n<p>God’s holiness can be deadly to uninvited intruders (Isa 6:3, 5; see Exod 28:35) or to those who treat it with contempt. His infinite holiness is too much for finite, fallen mortals and would utterly destroy them apart from God’s mercy. Understanding God’s holiness should thus trigger a response of awe and reverence. Anything less would be profane. Perhaps this was the error that cost Nadab and Abihu their lives (Lev 10:1-3). Only in recognizing the awesomeness of God can we appreciate his great love for us and worship him appropriately and authentically.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:14; 34:6-7; Lev 10:3; Lev 11:44-45; 1 Sam 2:1-2; Isa 6:3-5; 52:10; Hos 11:9<\/p>","content_en":"<h3>God’s Absolute Holiness<\/h3>\n<p>Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “<span>I Am Who I Am<\/span>” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created order.<\/p>\n<p>God’s holiness also speaks of his character. It is common to describe God’s holiness in terms of his separation from sin and his wrath against it, but the notion of holiness embraces all of God’s character, including his mercy. God revealed himself to Moses as the “God of compassion and mercy.” He said, “I am slow to anger and filled with unfailing love and faithfulness.” In his holiness, God shows this “unfailing love to a thousand generations. I forgive iniquity, rebellion, and sin. But I do not excuse the guilty” (Exod 34:6-7).<\/p>\n<p>God’s holiness can be deadly to uninvited intruders (Isa 6:3, 5; see Exod 28:35) or to those who treat it with contempt. His infinite holiness is too much for finite, fallen mortals and would utterly destroy them apart from God’s mercy. Understanding God’s holiness should thus trigger a response of awe and reverence. Anything less would be profane. Perhaps this was the error that cost Nadab and Abihu their lives (Lev 10:1-3). Only in recognizing the awesomeness of God can we appreciate his great love for us and worship him appropriately and authentically.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:14; 34:6-7; Lev 10:3; Lev 11:44-45; 1 Sam 2:1-2; Isa 6:3-5; 52:10; Hos 11:9<\/p>","summary_ro":"God’s Absolute Holiness Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “I Am Who I Am” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created orde...","summary_en":"God’s Absolute Holiness Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “I Am Who I Am” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created orde...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63873,"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":87896,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Glory of God","title_en":"The Glory of God","content_ro":"<h3>The Glory of God<\/h3>\n<p><em>Glory<\/em> has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for <em>glory<\/em> is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of his absolute reality.<\/p>\n<p>God’s glory is the manifestation of his person, his power, and his majesty (see Ezek 1:28; 10:4). God’s glory may be revealed in nature, such as in a thunderstorm (Job 37:2-5; Ps 29:3, 7) or in the plagues sent on the Egyptians (Num 14:21-22). God’s glory can also be a unique manifestation, such as the revelation on Mount Sinai (Deut 5:24). When the Tabernacle and Solomon’s Temple were dedicated, God’s glory filled those structures (Exod 40:34-35; 1 Kgs 8:10-11), indicating his approval of them and that his presence would now reside there. Similarly, the glory of the Lord sent the fire that kindled the first sacrifices of the sanctuary (Lev 9:22-24).<\/p>\n<p>When God reveals his glory to his creation (see, e.g., Exod 24:16-18), it is often called a <em>theophany<\/em>. God gives limited (or veiled) glimpses of his glory because no one can see God and live (Exod 33:18-23; see also Isa 6:5). To “give glory” to God (Josh 7:19; Isa 24:15; Jer 13:16) means to speak or act in a manner that acknowledges who God is.<\/p>\n<p>Christ is the glory and image of God (2 Cor 4:4), and he was glorified in his death and resurrection (John 17:1-5). When Christ appears again at last, he will further manifest God’s glory in his restored Kingdom (Rev 21:11, 23). Paul declares that the presence of Christ in the lives of believers provides assurance that we will share in that glory (Rom 5:2; Col 1:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:17-18; 16:6-12; 33:17-23; 40:34-38; Lev 9:23-24; 10:1-3; Num 14:21-22; Deut 5:24; Josh 7:19; 1 Kgs 8:11; 2 Chr 7:1-3; Job 37:2-5; Pss 3:3; 8:4-6; 19:1; 29:3, 7-9; 48:8; Isa 6:3-5; 42:8; 43:7; 66:18-19; Jer 13:16; Ezek 1:28; 10:4; Hos 4:7; John 17:1-5; Rom 5:2; 2 Cor 4:4; Col 1:27; Rev 21:10-11, 23-25<\/p>","content_en":"<h3>The Glory of God<\/h3>\n<p><em>Glory<\/em> has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for <em>glory<\/em> is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of his absolute reality.<\/p>\n<p>God’s glory is the manifestation of his person, his power, and his majesty (see Ezek 1:28; 10:4). God’s glory may be revealed in nature, such as in a thunderstorm (Job 37:2-5; Ps 29:3, 7) or in the plagues sent on the Egyptians (Num 14:21-22). God’s glory can also be a unique manifestation, such as the revelation on Mount Sinai (Deut 5:24). When the Tabernacle and Solomon’s Temple were dedicated, God’s glory filled those structures (Exod 40:34-35; 1 Kgs 8:10-11), indicating his approval of them and that his presence would now reside there. Similarly, the glory of the Lord sent the fire that kindled the first sacrifices of the sanctuary (Lev 9:22-24).<\/p>\n<p>When God reveals his glory to his creation (see, e.g., Exod 24:16-18), it is often called a <em>theophany<\/em>. God gives limited (or veiled) glimpses of his glory because no one can see God and live (Exod 33:18-23; see also Isa 6:5). To “give glory” to God (Josh 7:19; Isa 24:15; Jer 13:16) means to speak or act in a manner that acknowledges who God is.<\/p>\n<p>Christ is the glory and image of God (2 Cor 4:4), and he was glorified in his death and resurrection (John 17:1-5). When Christ appears again at last, he will further manifest God’s glory in his restored Kingdom (Rev 21:11, 23). Paul declares that the presence of Christ in the lives of believers provides assurance that we will share in that glory (Rom 5:2; Col 1:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:17-18; 16:6-12; 33:17-23; 40:34-38; Lev 9:23-24; 10:1-3; Num 14:21-22; Deut 5:24; Josh 7:19; 1 Kgs 8:11; 2 Chr 7:1-3; Job 37:2-5; Pss 3:3; 8:4-6; 19:1; 29:3, 7-9; 48:8; Isa 6:3-5; 42:8; 43:7; 66:18-19; Jer 13:16; Ezek 1:28; 10:4; Hos 4:7; John 17:1-5; Rom 5:2; 2 Cor 4:4; Col 1:27; Rev 21:10-11, 23-25<\/p>","summary_ro":"The Glory of God Glory has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for glory is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of...","summary_en":"The Glory of God Glory has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for glory is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88017,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Absolute Holiness","title_en":"God’s Absolute Holiness","content_ro":"<h3>God’s Absolute Holiness<\/h3>\n<p>Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “<span>I Am Who I Am<\/span>” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created order.<\/p>\n<p>God’s holiness also speaks of his character. It is common to describe God’s holiness in terms of his separation from sin and his wrath against it, but the notion of holiness embraces all of God’s character, including his mercy. God revealed himself to Moses as the “God of compassion and mercy.” He said, “I am slow to anger and filled with unfailing love and faithfulness.” In his holiness, God shows this “unfailing love to a thousand generations. I forgive iniquity, rebellion, and sin. But I do not excuse the guilty” (Exod 34:6-7).<\/p>\n<p>God’s holiness can be deadly to uninvited intruders (Isa 6:3, 5; see Exod 28:35) or to those who treat it with contempt. His infinite holiness is too much for finite, fallen mortals and would utterly destroy them apart from God’s mercy. Understanding God’s holiness should thus trigger a response of awe and reverence. Anything less would be profane. Perhaps this was the error that cost Nadab and Abihu their lives (Lev 10:1-3). Only in recognizing the awesomeness of God can we appreciate his great love for us and worship him appropriately and authentically.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:14; 34:6-7; Lev 10:3; Lev 11:44-45; 1 Sam 2:1-2; Isa 6:3-5; 52:10; Hos 11:9<\/p>","content_en":"<h3>God’s Absolute Holiness<\/h3>\n<p>Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “<span>I Am Who I Am<\/span>” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created order.<\/p>\n<p>God’s holiness also speaks of his character. It is common to describe God’s holiness in terms of his separation from sin and his wrath against it, but the notion of holiness embraces all of God’s character, including his mercy. God revealed himself to Moses as the “God of compassion and mercy.” He said, “I am slow to anger and filled with unfailing love and faithfulness.” In his holiness, God shows this “unfailing love to a thousand generations. I forgive iniquity, rebellion, and sin. But I do not excuse the guilty” (Exod 34:6-7).<\/p>\n<p>God’s holiness can be deadly to uninvited intruders (Isa 6:3, 5; see Exod 28:35) or to those who treat it with contempt. His infinite holiness is too much for finite, fallen mortals and would utterly destroy them apart from God’s mercy. Understanding God’s holiness should thus trigger a response of awe and reverence. Anything less would be profane. Perhaps this was the error that cost Nadab and Abihu their lives (Lev 10:1-3). Only in recognizing the awesomeness of God can we appreciate his great love for us and worship him appropriately and authentically.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:14; 34:6-7; Lev 10:3; Lev 11:44-45; 1 Sam 2:1-2; Isa 6:3-5; 52:10; Hos 11:9<\/p>","summary_ro":"God’s Absolute Holiness Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “I Am Who I Am” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created orde...","summary_en":"God’s Absolute Holiness Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “I Am Who I Am” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created orde...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91499,"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":115522,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Glory of God","title_en":"The Glory of God","content_ro":"<h3>The Glory of God<\/h3>\n<p><em>Glory<\/em> has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for <em>glory<\/em> is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of his absolute reality.<\/p>\n<p>God’s glory is the manifestation of his person, his power, and his majesty (see Ezek 1:28; 10:4). God’s glory may be revealed in nature, such as in a thunderstorm (Job 37:2-5; Ps 29:3, 7) or in the plagues sent on the Egyptians (Num 14:21-22). God’s glory can also be a unique manifestation, such as the revelation on Mount Sinai (Deut 5:24). When the Tabernacle and Solomon’s Temple were dedicated, God’s glory filled those structures (Exod 40:34-35; 1 Kgs 8:10-11), indicating his approval of them and that his presence would now reside there. Similarly, the glory of the Lord sent the fire that kindled the first sacrifices of the sanctuary (Lev 9:22-24).<\/p>\n<p>When God reveals his glory to his creation (see, e.g., Exod 24:16-18), it is often called a <em>theophany<\/em>. God gives limited (or veiled) glimpses of his glory because no one can see God and live (Exod 33:18-23; see also Isa 6:5). To “give glory” to God (Josh 7:19; Isa 24:15; Jer 13:16) means to speak or act in a manner that acknowledges who God is.<\/p>\n<p>Christ is the glory and image of God (2 Cor 4:4), and he was glorified in his death and resurrection (John 17:1-5). When Christ appears again at last, he will further manifest God’s glory in his restored Kingdom (Rev 21:11, 23). Paul declares that the presence of Christ in the lives of believers provides assurance that we will share in that glory (Rom 5:2; Col 1:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:17-18; 16:6-12; 33:17-23; 40:34-38; Lev 9:23-24; 10:1-3; Num 14:21-22; Deut 5:24; Josh 7:19; 1 Kgs 8:11; 2 Chr 7:1-3; Job 37:2-5; Pss 3:3; 8:4-6; 19:1; 29:3, 7-9; 48:8; Isa 6:3-5; 42:8; 43:7; 66:18-19; Jer 13:16; Ezek 1:28; 10:4; Hos 4:7; John 17:1-5; Rom 5:2; 2 Cor 4:4; Col 1:27; Rev 21:10-11, 23-25<\/p>","content_en":"<h3>The Glory of God<\/h3>\n<p><em>Glory<\/em> has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for <em>glory<\/em> is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of his absolute reality.<\/p>\n<p>God’s glory is the manifestation of his person, his power, and his majesty (see Ezek 1:28; 10:4). God’s glory may be revealed in nature, such as in a thunderstorm (Job 37:2-5; Ps 29:3, 7) or in the plagues sent on the Egyptians (Num 14:21-22). God’s glory can also be a unique manifestation, such as the revelation on Mount Sinai (Deut 5:24). When the Tabernacle and Solomon’s Temple were dedicated, God’s glory filled those structures (Exod 40:34-35; 1 Kgs 8:10-11), indicating his approval of them and that his presence would now reside there. Similarly, the glory of the Lord sent the fire that kindled the first sacrifices of the sanctuary (Lev 9:22-24).<\/p>\n<p>When God reveals his glory to his creation (see, e.g., Exod 24:16-18), it is often called a <em>theophany<\/em>. God gives limited (or veiled) glimpses of his glory because no one can see God and live (Exod 33:18-23; see also Isa 6:5). To “give glory” to God (Josh 7:19; Isa 24:15; Jer 13:16) means to speak or act in a manner that acknowledges who God is.<\/p>\n<p>Christ is the glory and image of God (2 Cor 4:4), and he was glorified in his death and resurrection (John 17:1-5). When Christ appears again at last, he will further manifest God’s glory in his restored Kingdom (Rev 21:11, 23). Paul declares that the presence of Christ in the lives of believers provides assurance that we will share in that glory (Rom 5:2; Col 1:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:17-18; 16:6-12; 33:17-23; 40:34-38; Lev 9:23-24; 10:1-3; Num 14:21-22; Deut 5:24; Josh 7:19; 1 Kgs 8:11; 2 Chr 7:1-3; Job 37:2-5; Pss 3:3; 8:4-6; 19:1; 29:3, 7-9; 48:8; Isa 6:3-5; 42:8; 43:7; 66:18-19; Jer 13:16; Ezek 1:28; 10:4; Hos 4:7; John 17:1-5; Rom 5:2; 2 Cor 4:4; Col 1:27; Rev 21:10-11, 23-25<\/p>","summary_ro":"The Glory of God Glory has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for glory is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of...","summary_en":"The Glory of God Glory has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for glory is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115643,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Absolute Holiness","title_en":"God’s Absolute Holiness","content_ro":"<h3>God’s Absolute Holiness<\/h3>\n<p>Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “<span>I Am Who I Am<\/span>” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created order.<\/p>\n<p>God’s holiness also speaks of his character. It is common to describe God’s holiness in terms of his separation from sin and his wrath against it, but the notion of holiness embraces all of God’s character, including his mercy. God revealed himself to Moses as the “God of compassion and mercy.” He said, “I am slow to anger and filled with unfailing love and faithfulness.” In his holiness, God shows this “unfailing love to a thousand generations. I forgive iniquity, rebellion, and sin. But I do not excuse the guilty” (Exod 34:6-7).<\/p>\n<p>God’s holiness can be deadly to uninvited intruders (Isa 6:3, 5; see Exod 28:35) or to those who treat it with contempt. His infinite holiness is too much for finite, fallen mortals and would utterly destroy them apart from God’s mercy. Understanding God’s holiness should thus trigger a response of awe and reverence. Anything less would be profane. Perhaps this was the error that cost Nadab and Abihu their lives (Lev 10:1-3). Only in recognizing the awesomeness of God can we appreciate his great love for us and worship him appropriately and authentically.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:14; 34:6-7; Lev 10:3; Lev 11:44-45; 1 Sam 2:1-2; Isa 6:3-5; 52:10; Hos 11:9<\/p>","content_en":"<h3>God’s Absolute Holiness<\/h3>\n<p>Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “<span>I Am Who I Am<\/span>” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created order.<\/p>\n<p>God’s holiness also speaks of his character. It is common to describe God’s holiness in terms of his separation from sin and his wrath against it, but the notion of holiness embraces all of God’s character, including his mercy. God revealed himself to Moses as the “God of compassion and mercy.” He said, “I am slow to anger and filled with unfailing love and faithfulness.” In his holiness, God shows this “unfailing love to a thousand generations. I forgive iniquity, rebellion, and sin. But I do not excuse the guilty” (Exod 34:6-7).<\/p>\n<p>God’s holiness can be deadly to uninvited intruders (Isa 6:3, 5; see Exod 28:35) or to those who treat it with contempt. His infinite holiness is too much for finite, fallen mortals and would utterly destroy them apart from God’s mercy. Understanding God’s holiness should thus trigger a response of awe and reverence. Anything less would be profane. Perhaps this was the error that cost Nadab and Abihu their lives (Lev 10:1-3). Only in recognizing the awesomeness of God can we appreciate his great love for us and worship him appropriately and authentically.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:14; 34:6-7; Lev 10:3; Lev 11:44-45; 1 Sam 2:1-2; Isa 6:3-5; 52:10; Hos 11:9<\/p>","summary_ro":"God’s Absolute Holiness Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “I Am Who I Am” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created orde...","summary_en":"God’s Absolute Holiness Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “I Am Who I Am” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created orde...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119125,"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":143148,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Glory of God","title_en":"The Glory of God","content_ro":"<h3>The Glory of God<\/h3>\n<p><em>Glory<\/em> has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for <em>glory<\/em> is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of his absolute reality.<\/p>\n<p>God’s glory is the manifestation of his person, his power, and his majesty (see Ezek 1:28; 10:4). God’s glory may be revealed in nature, such as in a thunderstorm (Job 37:2-5; Ps 29:3, 7) or in the plagues sent on the Egyptians (Num 14:21-22). God’s glory can also be a unique manifestation, such as the revelation on Mount Sinai (Deut 5:24). When the Tabernacle and Solomon’s Temple were dedicated, God’s glory filled those structures (Exod 40:34-35; 1 Kgs 8:10-11), indicating his approval of them and that his presence would now reside there. Similarly, the glory of the Lord sent the fire that kindled the first sacrifices of the sanctuary (Lev 9:22-24).<\/p>\n<p>When God reveals his glory to his creation (see, e.g., Exod 24:16-18), it is often called a <em>theophany<\/em>. God gives limited (or veiled) glimpses of his glory because no one can see God and live (Exod 33:18-23; see also Isa 6:5). To “give glory” to God (Josh 7:19; Isa 24:15; Jer 13:16) means to speak or act in a manner that acknowledges who God is.<\/p>\n<p>Christ is the glory and image of God (2 Cor 4:4), and he was glorified in his death and resurrection (John 17:1-5). When Christ appears again at last, he will further manifest God’s glory in his restored Kingdom (Rev 21:11, 23). Paul declares that the presence of Christ in the lives of believers provides assurance that we will share in that glory (Rom 5:2; Col 1:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:17-18; 16:6-12; 33:17-23; 40:34-38; Lev 9:23-24; 10:1-3; Num 14:21-22; Deut 5:24; Josh 7:19; 1 Kgs 8:11; 2 Chr 7:1-3; Job 37:2-5; Pss 3:3; 8:4-6; 19:1; 29:3, 7-9; 48:8; Isa 6:3-5; 42:8; 43:7; 66:18-19; Jer 13:16; Ezek 1:28; 10:4; Hos 4:7; John 17:1-5; Rom 5:2; 2 Cor 4:4; Col 1:27; Rev 21:10-11, 23-25<\/p>","content_en":"<h3>The Glory of God<\/h3>\n<p><em>Glory<\/em> has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for <em>glory<\/em> is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of his absolute reality.<\/p>\n<p>God’s glory is the manifestation of his person, his power, and his majesty (see Ezek 1:28; 10:4). God’s glory may be revealed in nature, such as in a thunderstorm (Job 37:2-5; Ps 29:3, 7) or in the plagues sent on the Egyptians (Num 14:21-22). God’s glory can also be a unique manifestation, such as the revelation on Mount Sinai (Deut 5:24). When the Tabernacle and Solomon’s Temple were dedicated, God’s glory filled those structures (Exod 40:34-35; 1 Kgs 8:10-11), indicating his approval of them and that his presence would now reside there. Similarly, the glory of the Lord sent the fire that kindled the first sacrifices of the sanctuary (Lev 9:22-24).<\/p>\n<p>When God reveals his glory to his creation (see, e.g., Exod 24:16-18), it is often called a <em>theophany<\/em>. God gives limited (or veiled) glimpses of his glory because no one can see God and live (Exod 33:18-23; see also Isa 6:5). To “give glory” to God (Josh 7:19; Isa 24:15; Jer 13:16) means to speak or act in a manner that acknowledges who God is.<\/p>\n<p>Christ is the glory and image of God (2 Cor 4:4), and he was glorified in his death and resurrection (John 17:1-5). When Christ appears again at last, he will further manifest God’s glory in his restored Kingdom (Rev 21:11, 23). Paul declares that the presence of Christ in the lives of believers provides assurance that we will share in that glory (Rom 5:2; Col 1:27).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 14:17-18; 16:6-12; 33:17-23; 40:34-38; Lev 9:23-24; 10:1-3; Num 14:21-22; Deut 5:24; Josh 7:19; 1 Kgs 8:11; 2 Chr 7:1-3; Job 37:2-5; Pss 3:3; 8:4-6; 19:1; 29:3, 7-9; 48:8; Isa 6:3-5; 42:8; 43:7; 66:18-19; Jer 13:16; Ezek 1:28; 10:4; Hos 4:7; John 17:1-5; Rom 5:2; 2 Cor 4:4; Col 1:27; Rev 21:10-11, 23-25<\/p>","summary_ro":"The Glory of God Glory has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for glory is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of...","summary_en":"The Glory of God Glory has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for glory is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143269,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Absolute Holiness","title_en":"God’s Absolute Holiness","content_ro":"<h3>God’s Absolute Holiness<\/h3>\n<p>Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “<span>I Am Who I Am<\/span>” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created order.<\/p>\n<p>God’s holiness also speaks of his character. It is common to describe God’s holiness in terms of his separation from sin and his wrath against it, but the notion of holiness embraces all of God’s character, including his mercy. God revealed himself to Moses as the “God of compassion and mercy.” He said, “I am slow to anger and filled with unfailing love and faithfulness.” In his holiness, God shows this “unfailing love to a thousand generations. I forgive iniquity, rebellion, and sin. But I do not excuse the guilty” (Exod 34:6-7).<\/p>\n<p>God’s holiness can be deadly to uninvited intruders (Isa 6:3, 5; see Exod 28:35) or to those who treat it with contempt. His infinite holiness is too much for finite, fallen mortals and would utterly destroy them apart from God’s mercy. Understanding God’s holiness should thus trigger a response of awe and reverence. Anything less would be profane. Perhaps this was the error that cost Nadab and Abihu their lives (Lev 10:1-3). Only in recognizing the awesomeness of God can we appreciate his great love for us and worship him appropriately and authentically.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:14; 34:6-7; Lev 10:3; Lev 11:44-45; 1 Sam 2:1-2; Isa 6:3-5; 52:10; Hos 11:9<\/p>","content_en":"<h3>God’s Absolute Holiness<\/h3>\n<p>Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “<span>I Am Who I Am<\/span>” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created order.<\/p>\n<p>God’s holiness also speaks of his character. It is common to describe God’s holiness in terms of his separation from sin and his wrath against it, but the notion of holiness embraces all of God’s character, including his mercy. God revealed himself to Moses as the “God of compassion and mercy.” He said, “I am slow to anger and filled with unfailing love and faithfulness.” In his holiness, God shows this “unfailing love to a thousand generations. I forgive iniquity, rebellion, and sin. But I do not excuse the guilty” (Exod 34:6-7).<\/p>\n<p>God’s holiness can be deadly to uninvited intruders (Isa 6:3, 5; see Exod 28:35) or to those who treat it with contempt. His infinite holiness is too much for finite, fallen mortals and would utterly destroy them apart from God’s mercy. Understanding God’s holiness should thus trigger a response of awe and reverence. Anything less would be profane. Perhaps this was the error that cost Nadab and Abihu their lives (Lev 10:1-3). Only in recognizing the awesomeness of God can we appreciate his great love for us and worship him appropriately and authentically.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:14; 34:6-7; Lev 10:3; Lev 11:44-45; 1 Sam 2:1-2; Isa 6:3-5; 52:10; Hos 11:9<\/p>","summary_ro":"God’s Absolute Holiness Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “I Am Who I Am” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created orde...","summary_en":"God’s Absolute Holiness Holiness is the fundamental descriptor of who God is. It is not merely one of his many attributes; it is the key to his very being. Calling God “the Holy One” speaks to the transcendence of his nature, in sharp contrast to the finite creation, whose creatures are bound by time and space. God speaks of himself as “I Am Who I Am” (Exod 3:14), defining himself by himself. God is the Wholly Other, the One who is completely self-sufficient and distinct from the created orde...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146751,"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}],"6":[{"id":6973,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Coal","title_en":"Coal","content_ro":"<h3>COAL<\/h3>\n<p>Translation of several Hebrew or Greek words in the Bible referring primarily to charcoal (mineral coal is not found in Palestine). The glowing embers from a wood fire were used for heating (Is 47:14; Jn 18:18), cooking (Is 44:19; Jn 21:9), and by blacksmiths (Is 54:16). Coals from the altar were used in religious ritual (Lv 16:12; Is 6:6-7).<\/p>\n<p>Figuratively, the term is used in descriptions of God’s infinite brightness and glory (2 Sm 22:9, 13), of his revelation (Ps 18:8), of divine judgment (140:10) and of creatures associated with God’s throne (Ez 1:13; 10:2). In other metaphorical passages, glowing coals stand for life (2 Sm 14:7, <span>rsv<\/span>), the breath of a huge beast (“leviathan,” Jb 41:21), and the risk of being “burned” by sexual sin (Prv 6:28).<\/p>","content_en":"<h3>COAL<\/h3>\n<p>Translation of several Hebrew or Greek words in the Bible referring primarily to charcoal (mineral coal is not found in Palestine). The glowing embers from a wood fire were used for heating (Is 47:14; Jn 18:18), cooking (Is 44:19; Jn 21:9), and by blacksmiths (Is 54:16). Coals from the altar were used in religious ritual (Lv 16:12; Is 6:6-7).<\/p>\n<p>Figuratively, the term is used in descriptions of God’s infinite brightness and glory (2 Sm 22:9, 13), of his revelation (Ps 18:8), of divine judgment (140:10) and of creatures associated with God’s throne (Ez 1:13; 10:2). In other metaphorical passages, glowing coals stand for life (2 Sm 14:7, <span>rsv<\/span>), the breath of a huge beast (“leviathan,” Jb 41:21), and the risk of being “burned” by sexual sin (Prv 6:28).<\/p>","summary_ro":"COAL Translation of several Hebrew or Greek words in the Bible referring primarily to charcoal (mineral coal is not found in Palestine). The glowing embers from a wood fire were used for heating (Is 47:14; Jn 18:18), cooking (Is 44:19; Jn 21:9), and by blacksmiths (Is 54:16). Coals from the altar were used in religious ritual (Lv 16:12; Is 6:6-7). Figuratively, the term is used in descriptions of God’s infinite brightness and glory (2 Sm 22:9, 13), of his revelation (Ps 18:8), of divine judgm...","summary_en":"COAL Translation of several Hebrew or Greek words in the Bible referring primarily to charcoal (mineral coal is not found in Palestine). The glowing embers from a wood fire were used for heating (Is 47:14; Jn 18:18), cooking (Is 44:19; Jn 21:9), and by blacksmiths (Is 54:16). Coals from the altar were used in religious ritual (Lv 16:12; Is 6:6-7). Figuratively, the term is used in descriptions of God’s infinite brightness and glory (2 Sm 22:9, 13), of his revelation (Ps 18:8), of divine judgm...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22483,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lampstand Lamp","title_en":"Lampstand Lamp","content_ro":"<h3>LAMP, LAMPSTAND<\/h3>\n<p>Israelite lamps developed from those in general use among the Canaanites in the second millennium <span>BC<\/span>. Their shape was similar to a shell or saucer with a lip. Lamps of stone, metal, and shells were used, although the majority were made of pottery. A multitude of clay lamps, fashioned in a variety of designs, have been excavated in Palestine.<\/p>\n\n<p>The clay bowl was fashioned first, and the rim was folded over to help contain the oil. A spout was pinched in place at one end, into which the wick would be placed. When the clay had dried, the lamp would be fired to a dull brown shade. Gradually a style with an increasingly sharply pinched lip was developed. The wick was generally made of flax (Is 42:3, <span>kjv<\/span>), although an old piece of linen cloth was sometimes used. Salt could be added to the wick for a brighter flame, and frequently extra wicks were used. This led to the development of multispouted lamps like those found at Tell Dotha from 1200 <span>BC<\/span>.<\/p>\n<p>Olive oil provided the most common form of lamp fuel (Ex 27:20), and the average lamp could hold enough oil to burn through the night. Despite this, the housewife would have to get up several times to tend the wick and keep her precious lamp lit (Prv 31:18). Tongs were used for extinguishing the flame of a lamp in the tabernacle or temple (Ex 25:38; 37:23; Nm 4:9; 1 Kgs 7:49; Is 6:6). Since candles were not known in biblical times, the translation in the <span>kjv<\/span> is incorrect.<\/p>\n<p>The saucer lamp, which would have spilled easily, was not suitable for night travel, so a torch was probably used for that purpose (Jgs 7:16-20). In addition, the wick of the open saucer lamp could easily have blown out at night.<\/p>\n<p>Lamps were commonly found in burials along with food offerings. Because the lamp’s flame was associated with life, lamps were frequently placed in tombs as a symbol of life being rekindled.<\/p>\n<p>Although a more elaborate cup-and-saucer style of lamp was developed in which the flame came from the central area, the saucer lamp remained the most popular. The earliest Hellenistic lamp found in Palestine dates from 630 <span>BC<\/span> and already shows indications of the later covered model. During the sixth and fifth centuries <span>BC<\/span>, a flat-bottomed, saucer-style lamp was developed.<\/p>\n<p>In the third century <span>BC<\/span> the more elaborate wheel-made, covered Greek style took precedence. These lamps were often simple in design, rounded, with a central hole for the oil and one in the small spout for the wick.<\/p>\n<p>In the second century <span>BC<\/span> the wheel-made lamp was replaced by a molded ceramic lamp of finer design with a larger spout. Imported Egyptian lamps of this type have been found in southern Palestine. Multispouted lamps were probably used on festive occasions. From the same period comes the Hellenistic-influenced bronze lamp of a seated figure holding out a saucer lamp in his hands. At the end of the Hellenistic age the form of lamps deteriorated as the spouts became thick and squat.<\/p>\n<p>Small, round wheel-made lamps of simple design were prevalent in the time of Christ; this would be the type of lamp used by the woman searching the house for her gold coin (Lk 15:8). With wicks trimmed, the lamps of the foolish virgins would probably have lasted approximately five hours, from dark until about midnight (Mt 25:1-12).<\/p>\n<p>Jewish lamps were part of the religious symbolism of the home, probably dating back to the prohibition against lighting a fire on the Sabbath (Ex 35:3). References to light abound in Scripture. We read of the eye as a lamp (Mt 6:22-23; Lk 11:33-36) and of Christ as the Light of the World (Jn 8:12). We are warned to pay attention to teaching as to a light shining in the dark (Prv 6:23; 2 Pt 1:19). Both God and the spirit of man are symbolized as lamps (2 Sm 22:29; Prv 20:27), while in Proverbs 13:9 “lamp” is synonymous with the essence of life itself. Lamps, with or without stands, were also part of the Jewish ritual of death, mourning, and burial.<\/p>\n<p>The tabernacle housed an ornate golden lampstand, or menorah. On either side three branches came out from the main central stem, and seven lamps could be lighted in the flower-shaped holders. The menorah from the Jerusalem temple is represented in relief on the Arch of Titus in Rome. This particular seven-branched lampstand resembles the ten that were part of the furnishings of Solomon’s temple.<\/p>\n<p>The seven-branched lampstand has been a particular symbol of the Jewish faith from the time of its earliest appearance on a coin in the reign of Antigonus (40–37 <span>BC<\/span>) up to the present day.<\/p>\n<p><em>See also<\/em> Menorah.<\/p>","content_en":"<h3>LAMP, LAMPSTAND<\/h3>\n<p>Israelite lamps developed from those in general use among the Canaanites in the second millennium <span>BC<\/span>. Their shape was similar to a shell or saucer with a lip. Lamps of stone, metal, and shells were used, although the majority were made of pottery. A multitude of clay lamps, fashioned in a variety of designs, have been excavated in Palestine.<\/p>\n\n<p>The clay bowl was fashioned first, and the rim was folded over to help contain the oil. A spout was pinched in place at one end, into which the wick would be placed. When the clay had dried, the lamp would be fired to a dull brown shade. Gradually a style with an increasingly sharply pinched lip was developed. The wick was generally made of flax (Is 42:3, <span>kjv<\/span>), although an old piece of linen cloth was sometimes used. Salt could be added to the wick for a brighter flame, and frequently extra wicks were used. This led to the development of multispouted lamps like those found at Tell Dotha from 1200 <span>BC<\/span>.<\/p>\n<p>Olive oil provided the most common form of lamp fuel (Ex 27:20), and the average lamp could hold enough oil to burn through the night. Despite this, the housewife would have to get up several times to tend the wick and keep her precious lamp lit (Prv 31:18). Tongs were used for extinguishing the flame of a lamp in the tabernacle or temple (Ex 25:38; 37:23; Nm 4:9; 1 Kgs 7:49; Is 6:6). Since candles were not known in biblical times, the translation in the <span>kjv<\/span> is incorrect.<\/p>\n<p>The saucer lamp, which would have spilled easily, was not suitable for night travel, so a torch was probably used for that purpose (Jgs 7:16-20). In addition, the wick of the open saucer lamp could easily have blown out at night.<\/p>\n<p>Lamps were commonly found in burials along with food offerings. Because the lamp’s flame was associated with life, lamps were frequently placed in tombs as a symbol of life being rekindled.<\/p>\n<p>Although a more elaborate cup-and-saucer style of lamp was developed in which the flame came from the central area, the saucer lamp remained the most popular. The earliest Hellenistic lamp found in Palestine dates from 630 <span>BC<\/span> and already shows indications of the later covered model. During the sixth and fifth centuries <span>BC<\/span>, a flat-bottomed, saucer-style lamp was developed.<\/p>\n<p>In the third century <span>BC<\/span> the more elaborate wheel-made, covered Greek style took precedence. These lamps were often simple in design, rounded, with a central hole for the oil and one in the small spout for the wick.<\/p>\n<p>In the second century <span>BC<\/span> the wheel-made lamp was replaced by a molded ceramic lamp of finer design with a larger spout. Imported Egyptian lamps of this type have been found in southern Palestine. Multispouted lamps were probably used on festive occasions. From the same period comes the Hellenistic-influenced bronze lamp of a seated figure holding out a saucer lamp in his hands. At the end of the Hellenistic age the form of lamps deteriorated as the spouts became thick and squat.<\/p>\n<p>Small, round wheel-made lamps of simple design were prevalent in the time of Christ; this would be the type of lamp used by the woman searching the house for her gold coin (Lk 15:8). With wicks trimmed, the lamps of the foolish virgins would probably have lasted approximately five hours, from dark until about midnight (Mt 25:1-12).<\/p>\n<p>Jewish lamps were part of the religious symbolism of the home, probably dating back to the prohibition against lighting a fire on the Sabbath (Ex 35:3). References to light abound in Scripture. We read of the eye as a lamp (Mt 6:22-23; Lk 11:33-36) and of Christ as the Light of the World (Jn 8:12). We are warned to pay attention to teaching as to a light shining in the dark (Prv 6:23; 2 Pt 1:19). Both God and the spirit of man are symbolized as lamps (2 Sm 22:29; Prv 20:27), while in Proverbs 13:9 “lamp” is synonymous with the essence of life itself. Lamps, with or without stands, were also part of the Jewish ritual of death, mourning, and burial.<\/p>\n<p>The tabernacle housed an ornate golden lampstand, or menorah. On either side three branches came out from the main central stem, and seven lamps could be lighted in the flower-shaped holders. The menorah from the Jerusalem temple is represented in relief on the Arch of Titus in Rome. This particular seven-branched lampstand resembles the ten that were part of the furnishings of Solomon’s temple.<\/p>\n<p>The seven-branched lampstand has been a particular symbol of the Jewish faith from the time of its earliest appearance on a coin in the reign of Antigonus (40–37 <span>BC<\/span>) up to the present day.<\/p>\n<p><em>See also<\/em> Menorah.<\/p>","summary_ro":"LAMP, LAMPSTAND Israelite lamps developed from those in general use among the Canaanites in the second millennium BC. Their shape was similar to a shell or saucer with a lip. Lamps of stone, metal, and shells were used, although the majority were made of pottery. A multitude of clay lamps, fashioned in a variety of designs, have been excavated in Palestine. The clay bowl was fashioned first, and the rim was folded over to help contain the oil. A spout was pinched in place at one end, into whi...","summary_en":"LAMP, LAMPSTAND Israelite lamps developed from those in general use among the Canaanites in the second millennium BC. Their shape was similar to a shell or saucer with a lip. Lamps of stone, metal, and shells were used, although the majority were made of pottery. A multitude of clay lamps, fashioned in a variety of designs, have been excavated in Palestine. The clay bowl was fashioned first, and the rim was folded over to help contain the oil. A spout was pinched in place at one end, into whi...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":51114,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:7","title_en":"Study Note: Isaia 6:7","content_ro":"<p><strong>6:7<\/strong> <em>your guilt is removed, and your sins are forgiven:<\/em> The prophet’s experience of forgiveness anticipated Israel’s national need for forgiveness and cleansing (43:25; 44:22; see study note on 39:6-7).<\/p>","content_en":"<p><strong>6:7<\/strong> <em>your guilt is removed, and your sins are forgiven:<\/em> The prophet’s experience of forgiveness anticipated Israel’s national need for forgiveness and cleansing (43:25; 44:22; see study note on 39:6-7).<\/p>","summary_ro":"6:7 your guilt is removed, and your sins are forgiven: The prophet’s experience of forgiveness anticipated Israel’s national need for forgiveness and cleansing (43:25; 44:22; see study note on 39:6-7).","summary_en":"6:7 your guilt is removed, and your sins are forgiven: The prophet’s experience of forgiveness anticipated Israel’s national need for forgiveness and cleansing (43:25; 44:22; see study note on 39:6-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78740,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:7","title_en":"Study Note: Isaia 6:7","content_ro":"<p><strong>6:7<\/strong> <em>your guilt is removed, and your sins are forgiven:<\/em> The prophet’s experience of forgiveness anticipated Israel’s national need for forgiveness and cleansing (43:25; 44:22; see study note on 39:6-7).<\/p>","content_en":"<p><strong>6:7<\/strong> <em>your guilt is removed, and your sins are forgiven:<\/em> The prophet’s experience of forgiveness anticipated Israel’s national need for forgiveness and cleansing (43:25; 44:22; see study note on 39:6-7).<\/p>","summary_ro":"6:7 your guilt is removed, and your sins are forgiven: The prophet’s experience of forgiveness anticipated Israel’s national need for forgiveness and cleansing (43:25; 44:22; see study note on 39:6-7).","summary_en":"6:7 your guilt is removed, and your sins are forgiven: The prophet’s experience of forgiveness anticipated Israel’s national need for forgiveness and cleansing (43:25; 44:22; see study note on 39:6-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106366,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:7","title_en":"Study Note: Isaia 6:7","content_ro":"<p><strong>6:7<\/strong> <em>your guilt is removed, and your sins are forgiven:<\/em> The prophet’s experience of forgiveness anticipated Israel’s national need for forgiveness and cleansing (43:25; 44:22; see study note on 39:6-7).<\/p>","content_en":"<p><strong>6:7<\/strong> <em>your guilt is removed, and your sins are forgiven:<\/em> The prophet’s experience of forgiveness anticipated Israel’s national need for forgiveness and cleansing (43:25; 44:22; see study note on 39:6-7).<\/p>","summary_ro":"6:7 your guilt is removed, and your sins are forgiven: The prophet’s experience of forgiveness anticipated Israel’s national need for forgiveness and cleansing (43:25; 44:22; see study note on 39:6-7).","summary_en":"6:7 your guilt is removed, and your sins are forgiven: The prophet’s experience of forgiveness anticipated Israel’s national need for forgiveness and cleansing (43:25; 44:22; see study note on 39:6-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133992,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:7","title_en":"Study Note: Isaia 6:7","content_ro":"<p><strong>6:7<\/strong> <em>your guilt is removed, and your sins are forgiven:<\/em> The prophet’s experience of forgiveness anticipated Israel’s national need for forgiveness and cleansing (43:25; 44:22; see study note on 39:6-7).<\/p>","content_en":"<p><strong>6:7<\/strong> <em>your guilt is removed, and your sins are forgiven:<\/em> The prophet’s experience of forgiveness anticipated Israel’s national need for forgiveness and cleansing (43:25; 44:22; see study note on 39:6-7).<\/p>","summary_ro":"6:7 your guilt is removed, and your sins are forgiven: The prophet’s experience of forgiveness anticipated Israel’s national need for forgiveness and cleansing (43:25; 44:22; see study note on 39:6-7).","summary_en":"6:7 your guilt is removed, and your sins are forgiven: The prophet’s experience of forgiveness anticipated Israel’s national need for forgiveness and cleansing (43:25; 44:22; see study note on 39:6-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":38651,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Work","title_en":"Work","content_ro":"<h3>WORK<\/h3>\n<p>A term referring either to God’s activity or to people’s regular occupation or employment.<\/p>\n<p class=\"h2\" id=\"TheValueofWork\">The Value of Work<\/p>\n<p>The Bible’s positive outlook on work is rooted in its teaching about God. Unlike other ancient religious writings, which regarded creation as something beneath the dignity of the Supreme Being, Scripture unashamedly describes God as a worker. Like a manual laborer, he made the universe as “the work of his fingers” (Ps 8:3). He worked with his raw material just as a potter works with the clay (Is 45:9). The intricate development of the unborn child in the womb and the vast, magnificent spread of the sky both display his supreme craftsmanship (Pss 139:13-16; 19:1). In fact, all creation bears witness to his wisdom and skill (104:24). The almighty Creator even had his rest day (Gn 2:2-3) and enjoyed job satisfaction when surveying his achievements at the end of the week (1:31).<\/p>\n<p>This vivid biblical description of a working God reaches its climax with the incarnation of Jesus. The “work” that Jesus was given to do (Jn 4:34) was, of course, the unique task of redemption. But he was also a worker in the ordinary sense. His contemporaries knew him as “a carpenter” (Mk 6:3). In NT times carpentry and joinery were muscle-building trades. So the Jesus who stormed through the temple, overturning tables and driving out the men and animals (Jn 2:14-16), was no pale weakling but a workingman whose hands had been hardened by years of toil with the ax, saw, and hammer. Hard, physical labor was not beneath the dignity of the Son of God.<\/p>\n<p>If the Bible’s teaching about God enhances work’s dignity, its account of mankind’s creation gives all human labor the mark of normality. God “took the man and put him in the Garden of Eden to till it and keep it” (Gn 2:15). And God’s first command, to “fill the earth and subdue it” (1:28), implied a great deal of work for both man and woman. In an important sense, people today are obeying that command of their Creator when they do their daily work, whether they acknowledge him or not. Work did not, therefore, arrive in the world as a direct result of the fall into sin (though sin did spoil working conditions, 3:17-19). Work was planned by God from the dawn of history for mankind’s good—as natural to men and women as sunset is to day (Ps 104:19-23).<\/p>\n<p>With this firm emphasis on the dignity and normality of labor, it is no surprise to find that Scripture strongly condemns idleness. “Go to the ant, O sluggard; consider her ways, and be wise” (Prv 6:6, <span>rsv<\/span>). Paul is equally blunt: “If any one will not work, let him not eat” (2 Thes 3:10, <span>rsv<\/span>). He set a good example (Acts 20:33-35; 1 Thes 2:9). Those who refuse to work, he insists, even for spiritual reasons, earn no respect from non-Christian onlookers by depending on others to pay their bills (1 Thes 4:11-12). Wage earners, on the other hand, have the material resources of Christian service (Eph 4:28).<\/p>\n<p class=\"h2\" id=\"Vocations\">Vocations<\/p>\n<p>In biblical times the Greeks and Romans catalogued jobs according to importance or desirability. Routine manual labor, for example, was considered inferior to work involving mental activity.<\/p>\n<p>Jewish teaching contrasts strongly with this attitude. “Hate not laborious work,” taught the rabbis (Ecclus 7:15). Even the scholar had to spend some time in manual work. A few trades, like that of the tanner, were regarded as undesirable (a taboo broken very quickly by the early church—see Acts 9:43), but there is no indication in the Bible that some jobs are more worthwhile than others in God’s sight. The Lord calls craftsmen into his service (Ex 31:1-11), just as much as prophets (Is 6:8-9). So Amos was summoned from his fruit-picking to prophesy (Am 7:14-15), but with no suggestion that he was being promoted to a superior role. The important thing was not the nature of the occupation but the readiness to obey God’s call and to witness faithfully to him, whatever the job.<\/p>\n<p>The Bible has some poignant things to say about the relationship between employer and employee. The OT prophets voice the strongest criticism. God is especially concerned to see that the weak get justice (Is 1:17; Mi 6:8). So, naturally, his spokesmen declare his anger when employers exploit their laborers and cheat them of their wages (Jer 22:13; Mal 3:5; cf. Jas 5:4). A person who wants to please God must “stop oppressing those who work for [him] and treat them fairly and give them what they earn” (Is 58:6, <span>tlb<\/span>).<\/p>\n<p>In Bible times, the scales were weighted heavily in favor of the employer. But Scripture is not blind to the existence of selfish, greedy employees. Every worker deserves a just wage (Lk 10:7), but those with special power must not try to increase their pay by threats and violence (3:14).<\/p>\n<p class=\"h2\" id=\"WorkingforChrist\">Working for Christ<\/p>\n<p>God is a working God who is pleased when his people work hard and conscientiously. That conviction lies at the heart of the Bible’s teaching about Christian attitudes toward secular employment. And quite naturally, the NT extends the same positive emphasis to cover all Christian service, paid or unpaid. The world is God’s harvest field, said Jesus, waiting for Christian reapers to move in and evangelize (Mt 9:37-38). Paul used the same agricultural illustration and added another from the building trade to describe the Lord’s work of evangelism and teaching (1 Cor 3:6-15). Church leaders must work especially hard, he said (1 Thes 5:12), to stimulate <em>all<\/em> God’s people to be involved in the Lord’s work (1 Cor 15:58). All Christians should see themselves as “God’s coworkers” (3:9).<\/p>","content_en":"<h3>WORK<\/h3>\n<p>A term referring either to God’s activity or to people’s regular occupation or employment.<\/p>\n<p class=\"h2\" id=\"TheValueofWork\">The Value of Work<\/p>\n<p>The Bible’s positive outlook on work is rooted in its teaching about God. Unlike other ancient religious writings, which regarded creation as something beneath the dignity of the Supreme Being, Scripture unashamedly describes God as a worker. Like a manual laborer, he made the universe as “the work of his fingers” (Ps 8:3). He worked with his raw material just as a potter works with the clay (Is 45:9). The intricate development of the unborn child in the womb and the vast, magnificent spread of the sky both display his supreme craftsmanship (Pss 139:13-16; 19:1). In fact, all creation bears witness to his wisdom and skill (104:24). The almighty Creator even had his rest day (Gn 2:2-3) and enjoyed job satisfaction when surveying his achievements at the end of the week (1:31).<\/p>\n<p>This vivid biblical description of a working God reaches its climax with the incarnation of Jesus. The “work” that Jesus was given to do (Jn 4:34) was, of course, the unique task of redemption. But he was also a worker in the ordinary sense. His contemporaries knew him as “a carpenter” (Mk 6:3). In NT times carpentry and joinery were muscle-building trades. So the Jesus who stormed through the temple, overturning tables and driving out the men and animals (Jn 2:14-16), was no pale weakling but a workingman whose hands had been hardened by years of toil with the ax, saw, and hammer. Hard, physical labor was not beneath the dignity of the Son of God.<\/p>\n<p>If the Bible’s teaching about God enhances work’s dignity, its account of mankind’s creation gives all human labor the mark of normality. God “took the man and put him in the Garden of Eden to till it and keep it” (Gn 2:15). And God’s first command, to “fill the earth and subdue it” (1:28), implied a great deal of work for both man and woman. In an important sense, people today are obeying that command of their Creator when they do their daily work, whether they acknowledge him or not. Work did not, therefore, arrive in the world as a direct result of the fall into sin (though sin did spoil working conditions, 3:17-19). Work was planned by God from the dawn of history for mankind’s good—as natural to men and women as sunset is to day (Ps 104:19-23).<\/p>\n<p>With this firm emphasis on the dignity and normality of labor, it is no surprise to find that Scripture strongly condemns idleness. “Go to the ant, O sluggard; consider her ways, and be wise” (Prv 6:6, <span>rsv<\/span>). Paul is equally blunt: “If any one will not work, let him not eat” (2 Thes 3:10, <span>rsv<\/span>). He set a good example (Acts 20:33-35; 1 Thes 2:9). Those who refuse to work, he insists, even for spiritual reasons, earn no respect from non-Christian onlookers by depending on others to pay their bills (1 Thes 4:11-12). Wage earners, on the other hand, have the material resources of Christian service (Eph 4:28).<\/p>\n<p class=\"h2\" id=\"Vocations\">Vocations<\/p>\n<p>In biblical times the Greeks and Romans catalogued jobs according to importance or desirability. Routine manual labor, for example, was considered inferior to work involving mental activity.<\/p>\n<p>Jewish teaching contrasts strongly with this attitude. “Hate not laborious work,” taught the rabbis (Ecclus 7:15). Even the scholar had to spend some time in manual work. A few trades, like that of the tanner, were regarded as undesirable (a taboo broken very quickly by the early church—see Acts 9:43), but there is no indication in the Bible that some jobs are more worthwhile than others in God’s sight. The Lord calls craftsmen into his service (Ex 31:1-11), just as much as prophets (Is 6:8-9). So Amos was summoned from his fruit-picking to prophesy (Am 7:14-15), but with no suggestion that he was being promoted to a superior role. The important thing was not the nature of the occupation but the readiness to obey God’s call and to witness faithfully to him, whatever the job.<\/p>\n<p>The Bible has some poignant things to say about the relationship between employer and employee. The OT prophets voice the strongest criticism. God is especially concerned to see that the weak get justice (Is 1:17; Mi 6:8). So, naturally, his spokesmen declare his anger when employers exploit their laborers and cheat them of their wages (Jer 22:13; Mal 3:5; cf. Jas 5:4). A person who wants to please God must “stop oppressing those who work for [him] and treat them fairly and give them what they earn” (Is 58:6, <span>tlb<\/span>).<\/p>\n<p>In Bible times, the scales were weighted heavily in favor of the employer. But Scripture is not blind to the existence of selfish, greedy employees. Every worker deserves a just wage (Lk 10:7), but those with special power must not try to increase their pay by threats and violence (3:14).<\/p>\n<p class=\"h2\" id=\"WorkingforChrist\">Working for Christ<\/p>\n<p>God is a working God who is pleased when his people work hard and conscientiously. That conviction lies at the heart of the Bible’s teaching about Christian attitudes toward secular employment. And quite naturally, the NT extends the same positive emphasis to cover all Christian service, paid or unpaid. The world is God’s harvest field, said Jesus, waiting for Christian reapers to move in and evangelize (Mt 9:37-38). Paul used the same agricultural illustration and added another from the building trade to describe the Lord’s work of evangelism and teaching (1 Cor 3:6-15). Church leaders must work especially hard, he said (1 Thes 5:12), to stimulate <em>all<\/em> God’s people to be involved in the Lord’s work (1 Cor 15:58). All Christians should see themselves as “God’s coworkers” (3:9).<\/p>","summary_ro":"WORK A term referring either to God’s activity or to people’s regular occupation or employment. The Value of Work The Bible’s positive outlook on work is rooted in its teaching about God. Unlike other ancient religious writings, which regarded creation as something beneath the dignity of the Supreme Being, Scripture unashamedly describes God as a worker. Like a manual laborer, he made the universe as “the work of his fingers” (Ps 8:3). He worked with his raw material just as a potter works wi...","summary_en":"WORK A term referring either to God’s activity or to people’s regular occupation or employment. The Value of Work The Bible’s positive outlook on work is rooted in its teaching about God. Unlike other ancient religious writings, which regarded creation as something beneath the dignity of the Supreme Being, Scripture unashamedly describes God as a worker. Like a manual laborer, he made the universe as “the work of his fingers” (Ps 8:3). He worked with his raw material just as a potter works wi...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51115,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:8","title_en":"Study Note: Isaia 6:8","content_ro":"<p><strong>6:8<\/strong> <em>Who will go for us?<\/em> The Lord spoke in the presence of his angels, the heavenly council (see also 1 Kgs 22:19-22; Jer 23:18, 22). • <em>Here I am:<\/em> The prophet was so overcome by the grace of God in cleansing him that he willingly committed himself to a lifetime of ministry.<\/p>","content_en":"<p><strong>6:8<\/strong> <em>Who will go for us?<\/em> The Lord spoke in the presence of his angels, the heavenly council (see also 1 Kgs 22:19-22; Jer 23:18, 22). • <em>Here I am:<\/em> The prophet was so overcome by the grace of God in cleansing him that he willingly committed himself to a lifetime of ministry.<\/p>","summary_ro":"6:8 Who will go for us? The Lord spoke in the presence of his angels, the heavenly council (see also 1 Kgs 22:19-22; Jer 23:18, 22). • Here I am: The prophet was so overcome by the grace of God in cleansing him that he willingly committed himself to a lifetime of ministry.","summary_en":"6:8 Who will go for us? The Lord spoke in the presence of his angels, the heavenly council (see also 1 Kgs 22:19-22; Jer 23:18, 22). • Here I am: The prophet was so overcome by the grace of God in cleansing him that he willingly committed himself to a lifetime of ministry.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78741,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:8","title_en":"Study Note: Isaia 6:8","content_ro":"<p><strong>6:8<\/strong> <em>Who will go for us?<\/em> The Lord spoke in the presence of his angels, the heavenly council (see also 1 Kgs 22:19-22; Jer 23:18, 22). • <em>Here I am:<\/em> The prophet was so overcome by the grace of God in cleansing him that he willingly committed himself to a lifetime of ministry.<\/p>","content_en":"<p><strong>6:8<\/strong> <em>Who will go for us?<\/em> The Lord spoke in the presence of his angels, the heavenly council (see also 1 Kgs 22:19-22; Jer 23:18, 22). • <em>Here I am:<\/em> The prophet was so overcome by the grace of God in cleansing him that he willingly committed himself to a lifetime of ministry.<\/p>","summary_ro":"6:8 Who will go for us? The Lord spoke in the presence of his angels, the heavenly council (see also 1 Kgs 22:19-22; Jer 23:18, 22). • Here I am: The prophet was so overcome by the grace of God in cleansing him that he willingly committed himself to a lifetime of ministry.","summary_en":"6:8 Who will go for us? The Lord spoke in the presence of his angels, the heavenly council (see also 1 Kgs 22:19-22; Jer 23:18, 22). • Here I am: The prophet was so overcome by the grace of God in cleansing him that he willingly committed himself to a lifetime of ministry.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106367,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:8","title_en":"Study Note: Isaia 6:8","content_ro":"<p><strong>6:8<\/strong> <em>Who will go for us?<\/em> The Lord spoke in the presence of his angels, the heavenly council (see also 1 Kgs 22:19-22; Jer 23:18, 22). • <em>Here I am:<\/em> The prophet was so overcome by the grace of God in cleansing him that he willingly committed himself to a lifetime of ministry.<\/p>","content_en":"<p><strong>6:8<\/strong> <em>Who will go for us?<\/em> The Lord spoke in the presence of his angels, the heavenly council (see also 1 Kgs 22:19-22; Jer 23:18, 22). • <em>Here I am:<\/em> The prophet was so overcome by the grace of God in cleansing him that he willingly committed himself to a lifetime of ministry.<\/p>","summary_ro":"6:8 Who will go for us? The Lord spoke in the presence of his angels, the heavenly council (see also 1 Kgs 22:19-22; Jer 23:18, 22). • Here I am: The prophet was so overcome by the grace of God in cleansing him that he willingly committed himself to a lifetime of ministry.","summary_en":"6:8 Who will go for us? The Lord spoke in the presence of his angels, the heavenly council (see also 1 Kgs 22:19-22; Jer 23:18, 22). • Here I am: The prophet was so overcome by the grace of God in cleansing him that he willingly committed himself to a lifetime of ministry.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133993,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:8","title_en":"Study Note: Isaia 6:8","content_ro":"<p><strong>6:8<\/strong> <em>Who will go for us?<\/em> The Lord spoke in the presence of his angels, the heavenly council (see also 1 Kgs 22:19-22; Jer 23:18, 22). • <em>Here I am:<\/em> The prophet was so overcome by the grace of God in cleansing him that he willingly committed himself to a lifetime of ministry.<\/p>","content_en":"<p><strong>6:8<\/strong> <em>Who will go for us?<\/em> The Lord spoke in the presence of his angels, the heavenly council (see also 1 Kgs 22:19-22; Jer 23:18, 22). • <em>Here I am:<\/em> The prophet was so overcome by the grace of God in cleansing him that he willingly committed himself to a lifetime of ministry.<\/p>","summary_ro":"6:8 Who will go for us? The Lord spoke in the presence of his angels, the heavenly council (see also 1 Kgs 22:19-22; Jer 23:18, 22). • Here I am: The prophet was so overcome by the grace of God in cleansing him that he willingly committed himself to a lifetime of ministry.","summary_en":"6:8 Who will go for us? The Lord spoke in the presence of his angels, the heavenly council (see also 1 Kgs 22:19-22; Jer 23:18, 22). • Here I am: The prophet was so overcome by the grace of God in cleansing him that he willingly committed himself to a lifetime of ministry.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64144,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Invasion","title_en":"Invasion","content_ro":"<h3>Invasion<\/h3>\n<p>In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror.<\/p>\n<p>In the last decades of the monarchy, the people of Judah and Jerusalem were living in the shadow of Babylon and under constant threat of hostile conquest. Over a century earlier, the Assyrians had destroyed the northern kingdom of Israel, had flooded into Judah, and had besieged Jerusalem. These events were still fresh in the memories of the people of Judah. The prophet Jeremiah warned of another impending invasion and the desolation it would bring.<\/p>\n<p>In times when invasion threatened, it was tempting to look for anything that could prevent the suffering that was coming. Prophets like Jeremiah encouraged God’s people to turn away from false gods and back to the Lord, to stop looking to powerful allies to rescue them and instead look to the Lord for protection. The prophets sometimes also painted a vivid picture of exactly what would happen when invasion came. Their purpose was not to cause terror or to dishearten God’s people, but to turn them back to the Lord so that they would trust in him to save them and experience his rescue. This is precisely how Hezekiah had responded to the Assyrian invasion a century earlier—he turned to the Lord, and the Lord had indeed rescued him and his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 14:1-16; 2 Kgs 17:5-23; 18:13–19:37; Isa 6:8-13; 36:1–37:38; 65:21-23; Jer 6:22-26; 19:7-15<\/p>","content_en":"<h3>Invasion<\/h3>\n<p>In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror.<\/p>\n<p>In the last decades of the monarchy, the people of Judah and Jerusalem were living in the shadow of Babylon and under constant threat of hostile conquest. Over a century earlier, the Assyrians had destroyed the northern kingdom of Israel, had flooded into Judah, and had besieged Jerusalem. These events were still fresh in the memories of the people of Judah. The prophet Jeremiah warned of another impending invasion and the desolation it would bring.<\/p>\n<p>In times when invasion threatened, it was tempting to look for anything that could prevent the suffering that was coming. Prophets like Jeremiah encouraged God’s people to turn away from false gods and back to the Lord, to stop looking to powerful allies to rescue them and instead look to the Lord for protection. The prophets sometimes also painted a vivid picture of exactly what would happen when invasion came. Their purpose was not to cause terror or to dishearten God’s people, but to turn them back to the Lord so that they would trust in him to save them and experience his rescue. This is precisely how Hezekiah had responded to the Assyrian invasion a century earlier—he turned to the Lord, and the Lord had indeed rescued him and his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 14:1-16; 2 Kgs 17:5-23; 18:13–19:37; Isa 6:8-13; 36:1–37:38; 65:21-23; Jer 6:22-26; 19:7-15<\/p>","summary_ro":"Invasion In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror. In the last decades of the monarchy, the people of Judah and Jerusalem were living in ...","summary_en":"Invasion In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror. In the last decades of the monarchy, the people of Judah and Jerusalem were living in ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65918,"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":91770,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Invasion","title_en":"Invasion","content_ro":"<h3>Invasion<\/h3>\n<p>In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror.<\/p>\n<p>In the last decades of the monarchy, the people of Judah and Jerusalem were living in the shadow of Babylon and under constant threat of hostile conquest. Over a century earlier, the Assyrians had destroyed the northern kingdom of Israel, had flooded into Judah, and had besieged Jerusalem. These events were still fresh in the memories of the people of Judah. The prophet Jeremiah warned of another impending invasion and the desolation it would bring.<\/p>\n<p>In times when invasion threatened, it was tempting to look for anything that could prevent the suffering that was coming. Prophets like Jeremiah encouraged God’s people to turn away from false gods and back to the Lord, to stop looking to powerful allies to rescue them and instead look to the Lord for protection. The prophets sometimes also painted a vivid picture of exactly what would happen when invasion came. Their purpose was not to cause terror or to dishearten God’s people, but to turn them back to the Lord so that they would trust in him to save them and experience his rescue. This is precisely how Hezekiah had responded to the Assyrian invasion a century earlier—he turned to the Lord, and the Lord had indeed rescued him and his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 14:1-16; 2 Kgs 17:5-23; 18:13–19:37; Isa 6:8-13; 36:1–37:38; 65:21-23; Jer 6:22-26; 19:7-15<\/p>","content_en":"<h3>Invasion<\/h3>\n<p>In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror.<\/p>\n<p>In the last decades of the monarchy, the people of Judah and Jerusalem were living in the shadow of Babylon and under constant threat of hostile conquest. Over a century earlier, the Assyrians had destroyed the northern kingdom of Israel, had flooded into Judah, and had besieged Jerusalem. These events were still fresh in the memories of the people of Judah. The prophet Jeremiah warned of another impending invasion and the desolation it would bring.<\/p>\n<p>In times when invasion threatened, it was tempting to look for anything that could prevent the suffering that was coming. Prophets like Jeremiah encouraged God’s people to turn away from false gods and back to the Lord, to stop looking to powerful allies to rescue them and instead look to the Lord for protection. The prophets sometimes also painted a vivid picture of exactly what would happen when invasion came. Their purpose was not to cause terror or to dishearten God’s people, but to turn them back to the Lord so that they would trust in him to save them and experience his rescue. This is precisely how Hezekiah had responded to the Assyrian invasion a century earlier—he turned to the Lord, and the Lord had indeed rescued him and his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 14:1-16; 2 Kgs 17:5-23; 18:13–19:37; Isa 6:8-13; 36:1–37:38; 65:21-23; Jer 6:22-26; 19:7-15<\/p>","summary_ro":"Invasion In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror. In the last decades of the monarchy, the people of Judah and Jerusalem were living in ...","summary_en":"Invasion In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror. In the last decades of the monarchy, the people of Judah and Jerusalem were living in ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93544,"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":119396,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Invasion","title_en":"Invasion","content_ro":"<h3>Invasion<\/h3>\n<p>In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror.<\/p>\n<p>In the last decades of the monarchy, the people of Judah and Jerusalem were living in the shadow of Babylon and under constant threat of hostile conquest. Over a century earlier, the Assyrians had destroyed the northern kingdom of Israel, had flooded into Judah, and had besieged Jerusalem. These events were still fresh in the memories of the people of Judah. The prophet Jeremiah warned of another impending invasion and the desolation it would bring.<\/p>\n<p>In times when invasion threatened, it was tempting to look for anything that could prevent the suffering that was coming. Prophets like Jeremiah encouraged God’s people to turn away from false gods and back to the Lord, to stop looking to powerful allies to rescue them and instead look to the Lord for protection. The prophets sometimes also painted a vivid picture of exactly what would happen when invasion came. Their purpose was not to cause terror or to dishearten God’s people, but to turn them back to the Lord so that they would trust in him to save them and experience his rescue. This is precisely how Hezekiah had responded to the Assyrian invasion a century earlier—he turned to the Lord, and the Lord had indeed rescued him and his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 14:1-16; 2 Kgs 17:5-23; 18:13–19:37; Isa 6:8-13; 36:1–37:38; 65:21-23; Jer 6:22-26; 19:7-15<\/p>","content_en":"<h3>Invasion<\/h3>\n<p>In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror.<\/p>\n<p>In the last decades of the monarchy, the people of Judah and Jerusalem were living in the shadow of Babylon and under constant threat of hostile conquest. Over a century earlier, the Assyrians had destroyed the northern kingdom of Israel, had flooded into Judah, and had besieged Jerusalem. These events were still fresh in the memories of the people of Judah. The prophet Jeremiah warned of another impending invasion and the desolation it would bring.<\/p>\n<p>In times when invasion threatened, it was tempting to look for anything that could prevent the suffering that was coming. Prophets like Jeremiah encouraged God’s people to turn away from false gods and back to the Lord, to stop looking to powerful allies to rescue them and instead look to the Lord for protection. The prophets sometimes also painted a vivid picture of exactly what would happen when invasion came. Their purpose was not to cause terror or to dishearten God’s people, but to turn them back to the Lord so that they would trust in him to save them and experience his rescue. This is precisely how Hezekiah had responded to the Assyrian invasion a century earlier—he turned to the Lord, and the Lord had indeed rescued him and his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 14:1-16; 2 Kgs 17:5-23; 18:13–19:37; Isa 6:8-13; 36:1–37:38; 65:21-23; Jer 6:22-26; 19:7-15<\/p>","summary_ro":"Invasion In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror. In the last decades of the monarchy, the people of Judah and Jerusalem were living in ...","summary_en":"Invasion In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror. In the last decades of the monarchy, the people of Judah and Jerusalem were living in ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121170,"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":147022,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Invasion","title_en":"Invasion","content_ro":"<h3>Invasion<\/h3>\n<p>In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror.<\/p>\n<p>In the last decades of the monarchy, the people of Judah and Jerusalem were living in the shadow of Babylon and under constant threat of hostile conquest. Over a century earlier, the Assyrians had destroyed the northern kingdom of Israel, had flooded into Judah, and had besieged Jerusalem. These events were still fresh in the memories of the people of Judah. The prophet Jeremiah warned of another impending invasion and the desolation it would bring.<\/p>\n<p>In times when invasion threatened, it was tempting to look for anything that could prevent the suffering that was coming. Prophets like Jeremiah encouraged God’s people to turn away from false gods and back to the Lord, to stop looking to powerful allies to rescue them and instead look to the Lord for protection. The prophets sometimes also painted a vivid picture of exactly what would happen when invasion came. Their purpose was not to cause terror or to dishearten God’s people, but to turn them back to the Lord so that they would trust in him to save them and experience his rescue. This is precisely how Hezekiah had responded to the Assyrian invasion a century earlier—he turned to the Lord, and the Lord had indeed rescued him and his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 14:1-16; 2 Kgs 17:5-23; 18:13–19:37; Isa 6:8-13; 36:1–37:38; 65:21-23; Jer 6:22-26; 19:7-15<\/p>","content_en":"<h3>Invasion<\/h3>\n<p>In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror.<\/p>\n<p>In the last decades of the monarchy, the people of Judah and Jerusalem were living in the shadow of Babylon and under constant threat of hostile conquest. Over a century earlier, the Assyrians had destroyed the northern kingdom of Israel, had flooded into Judah, and had besieged Jerusalem. These events were still fresh in the memories of the people of Judah. The prophet Jeremiah warned of another impending invasion and the desolation it would bring.<\/p>\n<p>In times when invasion threatened, it was tempting to look for anything that could prevent the suffering that was coming. Prophets like Jeremiah encouraged God’s people to turn away from false gods and back to the Lord, to stop looking to powerful allies to rescue them and instead look to the Lord for protection. The prophets sometimes also painted a vivid picture of exactly what would happen when invasion came. Their purpose was not to cause terror or to dishearten God’s people, but to turn them back to the Lord so that they would trust in him to save them and experience his rescue. This is precisely how Hezekiah had responded to the Assyrian invasion a century earlier—he turned to the Lord, and the Lord had indeed rescued him and his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 14:1-16; 2 Kgs 17:5-23; 18:13–19:37; Isa 6:8-13; 36:1–37:38; 65:21-23; Jer 6:22-26; 19:7-15<\/p>","summary_ro":"Invasion In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror. In the last decades of the monarchy, the people of Judah and Jerusalem were living in ...","summary_en":"Invasion In the ancient world, invasions by foreign powers were relatively common. When they occurred, they brought great hardship; and if the invaders succeeded, what followed was staggering: destruction and suffering as the victorious invaders killed the adult men, raped the women, enslaved the children, plundered all that was valuable, and destroyed everything else. The threat of invasion brought terror. In the last decades of the monarchy, the people of Judah and Jerusalem were living in ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148796,"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}],"9":[{"id":15636,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Healing Heal","title_en":"Healing Heal","content_ro":"<h3>HEAL, HEALING<\/h3>\n<p>To make well. The OT provides the proper background for a Christian understanding of the concept of healing. In the OT the basic point is made that God is the healer of his people. In Exodus 15:22-26, after God has delivered his people from Egypt, led them through the sea, and sweetened the water at Marah, he speaks of himself as their “healer.” This refers primarily to physical sustenance, but it points to the more encompassing concept of God sustaining his people in an eternal relationship with himself. In a similar manner, Deuteronomy 32:39 speaks of God as the one who heals. The context in Deuteronomy implies that this healing power derives from the fact that God is God. This concept of God as the healer is echoed throughout the OT by the psalmists (Pss 6:2; 41:4; 103:3) and prophets (Is 19:22; Jer 17:14; Hos 7:1; Zec 11:16).<\/p>\n<p class=\"h2\" id=\"JesustheHealerAccountsintheGospels\">Jesus the Healer: Accounts in the Gospels<\/p>\n<p>The NT significantly emphasizes Jesus as the healer. Mark portrays him as a teacher and healer in his opening account of Jesus’ ministry in Capernaum with the healing of the demoniac, Peter’s mother-in-law, the sick brought to him in the evening, and the leper (Mk 1:21-45). Indeed, healing sickness and casting out demons characterize Jesus’ ministry. Mark presents in rapid succession Jesus’ healing of the paralytic (2:1-12), the man with the withered hand (3:1-6), the multitudes by the sea (vv 7-12), the Gerasene demoniac (5:1-20), the woman with a hemorrhage, and Jairus’s daughter (vv 21-43). Jesus then commissioned the Twelve to proclaim repentance, to cast out demons, and to heal the sick (6:7-13). He himself continued with healings at Gennesaret (vv 53-56), casting out the unclean spirit from the daughter of the Syrophoenician woman (7:24-30), healing the deaf and mute man (vv 31-37), the blind man of Bethsaida (8:22-26), the boy possessed with an evil spirit (9:14-20), and blind Bartimaeus (10:46-52).<\/p>\n<p>Certainly healing is an important aspect of Jesus’ ministry. The healings expressed not only his compassion for those suffering but also constituted a revelation of his person. This is brought out by the climactic statement of Jesus in healing the paralytic: “that you may know that the Son of man has authority on earth to forgive sins” (Mk 2:10, <span>rsv<\/span>). It also seems that Mark intended his readers to understand that the healing of the deaf and mute man (7:31-37) and the blind man of Bethsaida (8:22-26) symbolize the awakening of spiritual understanding in the disciples of who Jesus is. It is also significant that Mark has placed the healing of Bartimaeus (10:46-52) immediately after Jesus’ third announcement of his own coming death (vv 32-34) and the disciples’ third failure to understand that his being the Messiah entailed the necessity of suffering (vv 35-45).<\/p>\n<p>Matthew also portrays Jesus as teaching, preaching, and healing (Mt 4:23-25), and parallels the accounts in Mark, except for the healing of the demoniac in the synagogue (Mk 1:23-28) and the blind man of Bethsaida (8:22-26). However, according to his special purpose and structure, Matthew has placed many of Jesus’ healings together in a “mighty works” section (Mt 8–9), complementing the “great words” (“sermon”) section (chs 5–7). Matthew views Jesus’ healings as directly fulfilling the OT, as he states in 8:17. The unique way in which the healings of 8:16 are spoken of as fulfilling Isaiah 53:4 seems to indicate that Jesus’ power over sickness derives in some way from his death for sin, which was to be accomplished at the end of his ministry.<\/p>\n<p>It is also interesting that Matthew, in relating Jesus’ healing of the multitudes by the sea (Mt 12:15-21; cf. Mk 3:7-12), cites Isaiah 42:1-4. This OT passage speaks of God’s servant anointed with the Spirit to proclaim justice to the nations. As used by Matthew, the quotation explains why Jesus commanded those healed not to make him known. Jesus did not want too much publicity about himself to thwart God’s plan for him as the Suffering Servant who was to bring salvation to the nations. This action demonstrates that Jesus’ healings are revelations of his person. Again another quotation from Isaiah (6:9-10) in Matthew 13:14-15 brings out the fact that healing is understood primarily in the spiritual sense of hearing Jesus’ proclamation of the kingdom of God.<\/p>\n<p>Luke, like Matthew and Mark, portrays Jesus preaching and healing. After the account of the birth of John and Jesus and the ministry of John the Baptist, Luke presents Jesus preaching in Nazareth (Lk 4:16-30). Here, in the synagogue of his hometown, Jesus himself, using a quotation from Isaiah 61:1-2, affirms that the Spirit has anointed him to proclaim good news and to announce release for the captives and a recovery of sight for the blind (Lk 4:18). The healing aspect of Jesus’ ministry occupies an important place in the rest of the book of Luke. Indeed, Luke has all the healing incidents noted by Mark, except for those in Mark 6:45–8:26. However, Luke’s opening scene in Nazareth seems to underscore that Jesus’ healing is to be understood, not as merely expressing Jesus’ compassion for the needy, but primarily as a sign of the arrival of the kingdom of God as promised in the Scriptures.<\/p>\n<p>This emphasis may be seen in the distinctively Lukan account of the commissioning of the 72 disciples (Lk 10:1-12), where Jesus instructs them to heal the sick in any city they enter and announce to the people there that the kingdom of God has come near to them (vv 8-9).<\/p>\n<p>The first three Gospels take up the OT understanding of God as the healer of his people and see this as fulfilled in Jesus. This fulfillment signifies the presence of God’s reign in the ministry of Jesus and points to him as the one through whom God is at work in the midst of his people.<\/p>\n<p>John’s Gospel has only four healing incidents: the official’s son (Jn 4:46-54), the man ill for 38 years (5:1-18), the man born blind (ch 9), and the climactic raising of Lazarus (11:1-44). The special purpose and structure of this Gospel indicate that these incidents are carefully related to the accompanying discourses and are clearly intended as signs revealing the person of Jesus. The heightened emphasis on healings as revelatory signs in this Gospel confirms the similar intention in the first three Gospels.<\/p>\n<p class=\"h2\" id=\"HealingsDonebytheApostles\">Healings Done by the Apostles<\/p>\n<p>The Acts of the Apostles tells of the continuation of Jesus’ ministry through the Spirit at work in his disciples. The primary focus in Acts is on proclamation, as 1:8 indicates. However, the healing of the lame beggar in Jerusalem indicates that the disciples were able to exercise the power of healing in the name of Jesus (3:1-16; 4:8-16). The healing is clearly intended to point to and glorify the person of Jesus and lead to faith in him (3:12-26). The balanced, twofold ministry of the disciples may be seen in the prayer of 4:29-30: “O Lord, hear their threats, and give your servants great boldness in their preaching. Send your healing power; may miraculous signs and wonders be done through the name of your holy servant Jesus” (<span>nlt<\/span>).<\/p>\n<p>The ministry of Philip in Samaria was devoted to proclaiming Christ (Acts 8:5) and healing the sick and those with unclean spirits (v 7). Peter heals Aeneas and raises Tabitha (9:34, 40), and in each case the effects are that many believe in the Lord (vv 35, 42). Paul is also described as preaching the gospel (17:2-3), healing (14:8-11; 28:8), casting out spirits (16:18), and raising a dead man (20:9-10).<\/p>\n<p class=\"h2\" id=\"HealingsintheChurchAge\">Healings in the Church Age<\/p>\n<p>The letters of the NT say little about healing. First Corinthians speaks of the gifts of healing (1 Cor 12:9, 28). The implication is that such gifts are intended to be part of the ministry of the church, but the context indicates that not all are given such gifts (v 30) and that it is God who sovereignly distributes gifts for the good of the body. James indicates that a believer who is ill should request the church to pray for his healing (Jas 5:14-16; cf. Heb 12:13). The clear implication is that God is willing and able to minister to his people for healing today.<\/p>","content_en":"<h3>HEAL, HEALING<\/h3>\n<p>To make well. The OT provides the proper background for a Christian understanding of the concept of healing. In the OT the basic point is made that God is the healer of his people. In Exodus 15:22-26, after God has delivered his people from Egypt, led them through the sea, and sweetened the water at Marah, he speaks of himself as their “healer.” This refers primarily to physical sustenance, but it points to the more encompassing concept of God sustaining his people in an eternal relationship with himself. In a similar manner, Deuteronomy 32:39 speaks of God as the one who heals. The context in Deuteronomy implies that this healing power derives from the fact that God is God. This concept of God as the healer is echoed throughout the OT by the psalmists (Pss 6:2; 41:4; 103:3) and prophets (Is 19:22; Jer 17:14; Hos 7:1; Zec 11:16).<\/p>\n<p class=\"h2\" id=\"JesustheHealerAccountsintheGospels\">Jesus the Healer: Accounts in the Gospels<\/p>\n<p>The NT significantly emphasizes Jesus as the healer. Mark portrays him as a teacher and healer in his opening account of Jesus’ ministry in Capernaum with the healing of the demoniac, Peter’s mother-in-law, the sick brought to him in the evening, and the leper (Mk 1:21-45). Indeed, healing sickness and casting out demons characterize Jesus’ ministry. Mark presents in rapid succession Jesus’ healing of the paralytic (2:1-12), the man with the withered hand (3:1-6), the multitudes by the sea (vv 7-12), the Gerasene demoniac (5:1-20), the woman with a hemorrhage, and Jairus’s daughter (vv 21-43). Jesus then commissioned the Twelve to proclaim repentance, to cast out demons, and to heal the sick (6:7-13). He himself continued with healings at Gennesaret (vv 53-56), casting out the unclean spirit from the daughter of the Syrophoenician woman (7:24-30), healing the deaf and mute man (vv 31-37), the blind man of Bethsaida (8:22-26), the boy possessed with an evil spirit (9:14-20), and blind Bartimaeus (10:46-52).<\/p>\n<p>Certainly healing is an important aspect of Jesus’ ministry. The healings expressed not only his compassion for those suffering but also constituted a revelation of his person. This is brought out by the climactic statement of Jesus in healing the paralytic: “that you may know that the Son of man has authority on earth to forgive sins” (Mk 2:10, <span>rsv<\/span>). It also seems that Mark intended his readers to understand that the healing of the deaf and mute man (7:31-37) and the blind man of Bethsaida (8:22-26) symbolize the awakening of spiritual understanding in the disciples of who Jesus is. It is also significant that Mark has placed the healing of Bartimaeus (10:46-52) immediately after Jesus’ third announcement of his own coming death (vv 32-34) and the disciples’ third failure to understand that his being the Messiah entailed the necessity of suffering (vv 35-45).<\/p>\n<p>Matthew also portrays Jesus as teaching, preaching, and healing (Mt 4:23-25), and parallels the accounts in Mark, except for the healing of the demoniac in the synagogue (Mk 1:23-28) and the blind man of Bethsaida (8:22-26). However, according to his special purpose and structure, Matthew has placed many of Jesus’ healings together in a “mighty works” section (Mt 8–9), complementing the “great words” (“sermon”) section (chs 5–7). Matthew views Jesus’ healings as directly fulfilling the OT, as he states in 8:17. The unique way in which the healings of 8:16 are spoken of as fulfilling Isaiah 53:4 seems to indicate that Jesus’ power over sickness derives in some way from his death for sin, which was to be accomplished at the end of his ministry.<\/p>\n<p>It is also interesting that Matthew, in relating Jesus’ healing of the multitudes by the sea (Mt 12:15-21; cf. Mk 3:7-12), cites Isaiah 42:1-4. This OT passage speaks of God’s servant anointed with the Spirit to proclaim justice to the nations. As used by Matthew, the quotation explains why Jesus commanded those healed not to make him known. Jesus did not want too much publicity about himself to thwart God’s plan for him as the Suffering Servant who was to bring salvation to the nations. This action demonstrates that Jesus’ healings are revelations of his person. Again another quotation from Isaiah (6:9-10) in Matthew 13:14-15 brings out the fact that healing is understood primarily in the spiritual sense of hearing Jesus’ proclamation of the kingdom of God.<\/p>\n<p>Luke, like Matthew and Mark, portrays Jesus preaching and healing. After the account of the birth of John and Jesus and the ministry of John the Baptist, Luke presents Jesus preaching in Nazareth (Lk 4:16-30). Here, in the synagogue of his hometown, Jesus himself, using a quotation from Isaiah 61:1-2, affirms that the Spirit has anointed him to proclaim good news and to announce release for the captives and a recovery of sight for the blind (Lk 4:18). The healing aspect of Jesus’ ministry occupies an important place in the rest of the book of Luke. Indeed, Luke has all the healing incidents noted by Mark, except for those in Mark 6:45–8:26. However, Luke’s opening scene in Nazareth seems to underscore that Jesus’ healing is to be understood, not as merely expressing Jesus’ compassion for the needy, but primarily as a sign of the arrival of the kingdom of God as promised in the Scriptures.<\/p>\n<p>This emphasis may be seen in the distinctively Lukan account of the commissioning of the 72 disciples (Lk 10:1-12), where Jesus instructs them to heal the sick in any city they enter and announce to the people there that the kingdom of God has come near to them (vv 8-9).<\/p>\n<p>The first three Gospels take up the OT understanding of God as the healer of his people and see this as fulfilled in Jesus. This fulfillment signifies the presence of God’s reign in the ministry of Jesus and points to him as the one through whom God is at work in the midst of his people.<\/p>\n<p>John’s Gospel has only four healing incidents: the official’s son (Jn 4:46-54), the man ill for 38 years (5:1-18), the man born blind (ch 9), and the climactic raising of Lazarus (11:1-44). The special purpose and structure of this Gospel indicate that these incidents are carefully related to the accompanying discourses and are clearly intended as signs revealing the person of Jesus. The heightened emphasis on healings as revelatory signs in this Gospel confirms the similar intention in the first three Gospels.<\/p>\n<p class=\"h2\" id=\"HealingsDonebytheApostles\">Healings Done by the Apostles<\/p>\n<p>The Acts of the Apostles tells of the continuation of Jesus’ ministry through the Spirit at work in his disciples. The primary focus in Acts is on proclamation, as 1:8 indicates. However, the healing of the lame beggar in Jerusalem indicates that the disciples were able to exercise the power of healing in the name of Jesus (3:1-16; 4:8-16). The healing is clearly intended to point to and glorify the person of Jesus and lead to faith in him (3:12-26). The balanced, twofold ministry of the disciples may be seen in the prayer of 4:29-30: “O Lord, hear their threats, and give your servants great boldness in their preaching. Send your healing power; may miraculous signs and wonders be done through the name of your holy servant Jesus” (<span>nlt<\/span>).<\/p>\n<p>The ministry of Philip in Samaria was devoted to proclaiming Christ (Acts 8:5) and healing the sick and those with unclean spirits (v 7). Peter heals Aeneas and raises Tabitha (9:34, 40), and in each case the effects are that many believe in the Lord (vv 35, 42). Paul is also described as preaching the gospel (17:2-3), healing (14:8-11; 28:8), casting out spirits (16:18), and raising a dead man (20:9-10).<\/p>\n<p class=\"h2\" id=\"HealingsintheChurchAge\">Healings in the Church Age<\/p>\n<p>The letters of the NT say little about healing. First Corinthians speaks of the gifts of healing (1 Cor 12:9, 28). The implication is that such gifts are intended to be part of the ministry of the church, but the context indicates that not all are given such gifts (v 30) and that it is God who sovereignly distributes gifts for the good of the body. James indicates that a believer who is ill should request the church to pray for his healing (Jas 5:14-16; cf. Heb 12:13). The clear implication is that God is willing and able to minister to his people for healing today.<\/p>","summary_ro":"HEAL, HEALING To make well. The OT provides the proper background for a Christian understanding of the concept of healing. In the OT the basic point is made that God is the healer of his people. In Exodus 15:22-26, after God has delivered his people from Egypt, led them through the sea, and sweetened the water at Marah, he speaks of himself as their “healer.” This refers primarily to physical sustenance, but it points to the more encompassing concept of God sustaining his people in an eternal...","summary_en":"HEAL, HEALING To make well. The OT provides the proper background for a Christian understanding of the concept of healing. In the OT the basic point is made that God is the healer of his people. In Exodus 15:22-26, after God has delivered his people from Egypt, led them through the sea, and sweetened the water at Marah, he speaks of himself as their “healer.” This refers primarily to physical sustenance, but it points to the more encompassing concept of God sustaining his people in an eternal...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17735,"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":51116,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:9","title_en":"Study Note: Isaia 6:9","content_ro":"<p><strong>6:9<\/strong> <em>do not understand . . . learn nothing:<\/em> The prophet’s words brought out the heart response of his audience. The people were so sunk in sin that when they heard the truth it did not bring them closer to God but actually drove them away (e.g., Ahaz, ch 7). Yet the truth had to be declared. Jesus also applied this principle in his own preaching (Matt 13:14-15; Luke 8:10; 19:42; John 12:40; see also Acts 28:26-27; Rom 11:8).<\/p>","content_en":"<p><strong>6:9<\/strong> <em>do not understand . . . learn nothing:<\/em> The prophet’s words brought out the heart response of his audience. The people were so sunk in sin that when they heard the truth it did not bring them closer to God but actually drove them away (e.g., Ahaz, ch 7). Yet the truth had to be declared. Jesus also applied this principle in his own preaching (Matt 13:14-15; Luke 8:10; 19:42; John 12:40; see also Acts 28:26-27; Rom 11:8).<\/p>","summary_ro":"6:9 do not understand . . . learn nothing: The prophet’s words brought out the heart response of his audience. The people were so sunk in sin that when they heard the truth it did not bring them closer to God but actually drove them away (e.g., Ahaz, ch 7). Yet the truth had to be declared. Jesus also applied this principle in his own preaching (Matt 13:14-15; Luke 8:10; 19:42; John 12:40; see also Acts 28:26-27; Rom 11:8).","summary_en":"6:9 do not understand . . . learn nothing: The prophet’s words brought out the heart response of his audience. The people were so sunk in sin that when they heard the truth it did not bring them closer to God but actually drove them away (e.g., Ahaz, ch 7). Yet the truth had to be declared. Jesus also applied this principle in his own preaching (Matt 13:14-15; Luke 8:10; 19:42; John 12:40; see also Acts 28:26-27; Rom 11:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78742,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:9","title_en":"Study Note: Isaia 6:9","content_ro":"<p><strong>6:9<\/strong> <em>do not understand . . . learn nothing:<\/em> The prophet’s words brought out the heart response of his audience. The people were so sunk in sin that when they heard the truth it did not bring them closer to God but actually drove them away (e.g., Ahaz, ch 7). Yet the truth had to be declared. Jesus also applied this principle in his own preaching (Matt 13:14-15; Luke 8:10; 19:42; John 12:40; see also Acts 28:26-27; Rom 11:8).<\/p>","content_en":"<p><strong>6:9<\/strong> <em>do not understand . . . learn nothing:<\/em> The prophet’s words brought out the heart response of his audience. The people were so sunk in sin that when they heard the truth it did not bring them closer to God but actually drove them away (e.g., Ahaz, ch 7). Yet the truth had to be declared. Jesus also applied this principle in his own preaching (Matt 13:14-15; Luke 8:10; 19:42; John 12:40; see also Acts 28:26-27; Rom 11:8).<\/p>","summary_ro":"6:9 do not understand . . . learn nothing: The prophet’s words brought out the heart response of his audience. The people were so sunk in sin that when they heard the truth it did not bring them closer to God but actually drove them away (e.g., Ahaz, ch 7). Yet the truth had to be declared. Jesus also applied this principle in his own preaching (Matt 13:14-15; Luke 8:10; 19:42; John 12:40; see also Acts 28:26-27; Rom 11:8).","summary_en":"6:9 do not understand . . . learn nothing: The prophet’s words brought out the heart response of his audience. The people were so sunk in sin that when they heard the truth it did not bring them closer to God but actually drove them away (e.g., Ahaz, ch 7). Yet the truth had to be declared. Jesus also applied this principle in his own preaching (Matt 13:14-15; Luke 8:10; 19:42; John 12:40; see also Acts 28:26-27; Rom 11:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106368,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:9","title_en":"Study Note: Isaia 6:9","content_ro":"<p><strong>6:9<\/strong> <em>do not understand . . . learn nothing:<\/em> The prophet’s words brought out the heart response of his audience. The people were so sunk in sin that when they heard the truth it did not bring them closer to God but actually drove them away (e.g., Ahaz, ch 7). Yet the truth had to be declared. Jesus also applied this principle in his own preaching (Matt 13:14-15; Luke 8:10; 19:42; John 12:40; see also Acts 28:26-27; Rom 11:8).<\/p>","content_en":"<p><strong>6:9<\/strong> <em>do not understand . . . learn nothing:<\/em> The prophet’s words brought out the heart response of his audience. The people were so sunk in sin that when they heard the truth it did not bring them closer to God but actually drove them away (e.g., Ahaz, ch 7). Yet the truth had to be declared. Jesus also applied this principle in his own preaching (Matt 13:14-15; Luke 8:10; 19:42; John 12:40; see also Acts 28:26-27; Rom 11:8).<\/p>","summary_ro":"6:9 do not understand . . . learn nothing: The prophet’s words brought out the heart response of his audience. The people were so sunk in sin that when they heard the truth it did not bring them closer to God but actually drove them away (e.g., Ahaz, ch 7). Yet the truth had to be declared. Jesus also applied this principle in his own preaching (Matt 13:14-15; Luke 8:10; 19:42; John 12:40; see also Acts 28:26-27; Rom 11:8).","summary_en":"6:9 do not understand . . . learn nothing: The prophet’s words brought out the heart response of his audience. The people were so sunk in sin that when they heard the truth it did not bring them closer to God but actually drove them away (e.g., Ahaz, ch 7). Yet the truth had to be declared. Jesus also applied this principle in his own preaching (Matt 13:14-15; Luke 8:10; 19:42; John 12:40; see also Acts 28:26-27; Rom 11:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133994,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:9","title_en":"Study Note: Isaia 6:9","content_ro":"<p><strong>6:9<\/strong> <em>do not understand . . . learn nothing:<\/em> The prophet’s words brought out the heart response of his audience. The people were so sunk in sin that when they heard the truth it did not bring them closer to God but actually drove them away (e.g., Ahaz, ch 7). Yet the truth had to be declared. Jesus also applied this principle in his own preaching (Matt 13:14-15; Luke 8:10; 19:42; John 12:40; see also Acts 28:26-27; Rom 11:8).<\/p>","content_en":"<p><strong>6:9<\/strong> <em>do not understand . . . learn nothing:<\/em> The prophet’s words brought out the heart response of his audience. The people were so sunk in sin that when they heard the truth it did not bring them closer to God but actually drove them away (e.g., Ahaz, ch 7). Yet the truth had to be declared. Jesus also applied this principle in his own preaching (Matt 13:14-15; Luke 8:10; 19:42; John 12:40; see also Acts 28:26-27; Rom 11:8).<\/p>","summary_ro":"6:9 do not understand . . . learn nothing: The prophet’s words brought out the heart response of his audience. The people were so sunk in sin that when they heard the truth it did not bring them closer to God but actually drove them away (e.g., Ahaz, ch 7). Yet the truth had to be declared. Jesus also applied this principle in his own preaching (Matt 13:14-15; Luke 8:10; 19:42; John 12:40; see also Acts 28:26-27; Rom 11:8).","summary_en":"6:9 do not understand . . . learn nothing: The prophet’s words brought out the heart response of his audience. The people were so sunk in sin that when they heard the truth it did not bring them closer to God but actually drove them away (e.g., Ahaz, ch 7). Yet the truth had to be declared. Jesus also applied this principle in his own preaching (Matt 13:14-15; Luke 8:10; 19:42; John 12:40; see also Acts 28:26-27; Rom 11:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60203,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardened Hearts","title_en":"Hardened Hearts","content_ro":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","content_en":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","summary_ro":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","summary_en":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87829,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardened Hearts","title_en":"Hardened Hearts","content_ro":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","content_en":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","summary_ro":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","summary_en":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115455,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardened Hearts","title_en":"Hardened Hearts","content_ro":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","content_en":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","summary_ro":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","summary_en":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143081,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardened Hearts","title_en":"Hardened Hearts","content_ro":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","content_en":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","summary_ro":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","summary_en":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":4804,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of the Old Testament in the New Testament Bible*, Quotations","title_en":"of the Old Testament in the New Testament Bible*, Quotations","content_ro":"<h3>BIBLE*, Q<span>uotations of the Old Testament in the New Testament<\/span><\/h3>\n<p>OT passages cited or alluded to in the NT writings.<\/p>\n<p>One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers.<\/p>\n<p>The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotations in distinctive print, this may not be easily seen, for the NT writers often weave the OT words into their own without indicating they are borrowing from the OT. There are over 400 passages of the OT that are explicitly cited in the NT. Almost half of these are introduced by a statement like “Scripture says” to draw attention to the fact that the authority and thought of the OT is being implemented. For the others, however, the OT words are woven into the fabric of the author’s own statement.<\/p>\n<p>In addition to the over 400 passages cited explicitly, there are well over 1,000 places where there is an allusion to an OT text, event, or person. The difference between a quotation and an allusion is sometimes debated for particular texts, but usually the distinction is that in a quotation the author consciously uses the words of an OT passage, whereas with an allusion he has the texts in mind but is not consciously trying to use the words.<\/p>\n<p>Quotations are easy to identify if there is an introductory formula such as “the Scripture says” (as in Rom 10:11; cf. Is 28:16). Where there is no introductory formula, it is easy to overlook explicit quotations (Rom 10:13; cf. Jl 2:32). The allusions are, of course, harder still to recognize, but they often provide the key to interpretation. For example, John 1:14-18—with its mention of glory, grace and truth, Moses, and the fact that no one has seen God—is much more easily and profoundly understood when read in connection with Exodus 33:17–34:8. In the Exodus passage the glory of God and his grace and truth are revealed to Moses. The author was showing that a much more complete revelation of God was given in Jesus than was given Moses in the account recorded in Exodus.<\/p>\n<p>In addition, significant light is shed on many NT passages from OT passages with similar ideas and words even where the NT author may not have been consciously alluding to those texts (e.g. Mt 16:19; Is 22:22). What was behind the author’s thinking is not certain, but in such cases the NT reflects the thinking, the culture, and language of the OT period.<\/p>\n<p class=\"h2\" id=\"DistributionofOldTestamentQuotations\">Distribution of Old Testament Quotations<\/p>\n<p>The books of the NT that show the most dependence on the OT are Matthew, John, Romans, Hebrews, 1 Peter, and Revelation. Such a statement can be misleading, however, because the writers have different methods.<\/p>\n<p>Matthew quotes or consciously reflects the wording of OT passages about 62 times, almost half of which have an introductory formula. The book of Revelation, on the other hand, never quotes the OT and never has an introductory formula but is probably more dependent on the OT than any other NT book. The book of Hebrews quotes or consciously reflects the OT about 59 times, again half of which have an introductory formula, but the Gospel of John does so only 18 times, nearly always with an introductory formula. However, the allusions to the OT are present on virtually every page of John’s Gospel, so much so that some scholars have argued that he has modeled his account on the exodus narrative, the Jewish feasts, or OT persons and images. Paul’s Letter to the Romans uses the OT 54 times (about three-fourths of which have introductory formulas), but nowhere else so frequently (e.g., 1 Cor 16 times, Gal 11 times, Phil one time, 1 Thes one time).<\/p>\n<p>In addition to the indication that Philippians and 1 Thessalonians use the OT only once each, some other books make explicit use of the OT rarely or never. Colossians, Titus, Philemon, and the Johannine letters do not use the OT at all; 2 Timothy and Jude use the OT only once; while 2 Peter and 1 Timothy make use of it twice.<\/p>\n<p>The important point is to realize that the OT is used most frequently in circumstances where the audience is familiar with the OT or where the OT is essential for describing the events relating to Christ and the church. The books using the OT most frequently (Mt, Jn, Rom, Heb, 1 Pt, Rv) either stem from or are addressed to a Jewish context or, as in the case of Romans and John, deal specifically with the relation of Jews and Christians. The Gospels make rather extensive use of the OT because the language of the OT is necessary to convey the identity and importance of Jesus in the purposes of God. Similarly 1 Peter uses the OT frequently because the author is trying to convey to his persecuted audience that they are the people of God and the inheritors of the promises of God.<\/p>\n<p class=\"h2\" id=\"DifficultiesinInterpretation\">Difficulties in Interpretation<\/p>\n<p>Often when people think of quotations of the OT in the NT they think only in terms of prophecy. Some have been guilty of counting up the OT statements that the NT applies to Christ and the church and then claiming these OT texts as predictions that prove Jesus is the Messiah. Such a procedure is filled with problems because it is too simplistic and does not do justice to either the OT or to the way the NT uses it. Of course, the early church used the OT to show that Jesus fulfilled the promises of God and did God’s work, but the use the church made of the OT was quite varied and much of it cannot be classified as predictive prophecy. Prophecy itself is too complex to be limited to predictive thinking.<\/p>\n<p>Some of the most obvious examples of the difficulties appear in Matthew’s Gospel, although they are by no means confined there. Matthew 2:15—“Out of Egypt I called my son”—is a quotation of Hosea 11:1, but in Hosea these words do not refer to the Messiah. They refer to the nation of Israel. Similarly Matthew 2:18 quotes Jeremiah 31:15 (“A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more,” <span>niv<\/span>) as fulfilled in the slaughter of the innocent babies in Bethlehem, but in Jeremiah the weeping is over the destruction of Jerusalem. John 12:40 views Isaiah 6:10 as fulfilled in Jesus’ ministry, but this verse deals with the call of Isaiah and is not a prediction concerning the ministry of the Messiah. The examples could be multiplied but these should be sufficient to illustrate the problem. For this reason the NT writers have often been accused of twisting the Scriptures, but this charge is as simplistic as the thought that all prophecy is predictive and in fact springs from the same error. Therefore, any attempt to understand the use of the OT in the NT will have to deal with the variety of ways in which the OT is used and with the methods employed by the NT writers.<\/p>\n<p>There are other difficulties that are encountered as well. Sometimes the NT writer will indicate that some fact related to Christ is a fulfillment of the OT but the explicit text that he had in mind cannot be identified. For example, John 7:38 introduces the words “Out of his heart shall flow rivers of living water” with the statement “as Scripture has said.” No OT text reads this way. Possibly the allusion is to the rock that provided water in the wilderness (Ex 17:1), or to the waters that flowed from the new temple (Zec 14:8) or, more generally, it may be a reference to Isaiah 58:11. Similarly, the difficulty in determining the OT text behind the prophecy that Christ will be called a Nazarene (Mt 2:23) is notorious. Probably the reference is to Isaiah 11:1 and the Hebrew word there translated as “branch,” but the connection is not easily made and is not certain. A third example of this kind of difficulty is in 1 Corinthians 14:34, where Paul indicates that women should be in submission just as the Law says, but there is no OT text expressing this idea. His statement in probably to be understood as a summary rather than a quotation or allusion. Similarly on a few occasions an OT text is seemingly attributed to the wrong OT book. In Mark 1:2-3 an OT quotation is attributed to Isaiah but the quotation is really a conflation (or mixing) of Exodus 23:20, Malachi 3:1, and Isaiah 40:3. Matthew 27:9-10 quotes a passage that is said to be from Jeremiah, when really it is dependent on Zechariah 11:13 and might best be described as a summary of Zechariah 11:12-13, with certain words included from Jeremiah 32:6-9. These two examples do not create a major problem, however, for the determination of the origin of the words may be due to their use in collections of quotations from various prophets, in which case the more prominent prophets would be used to designate origin.<\/p>\n<p>The wording of the quotations of the OT text does not always conform to the modern form of the OT. Just as today there are numerous translations of the Bible, when the NT was being written there were various forms of the OT text. With regard to the Hebrew text (for the OT was written mostly in Hebrew), there were different traditions. Such differences in the Hebrew traditions would have been relatively small. Because of the increasing importance of Aramaic after the Babylonian captivity and of Greek after the conquests of Alexander the Great, the OT was also known and used in both these languages when the NT was being written. In fact, the Jews found it necessary in their synagogue services after reading the Hebrew OT to paraphrase the reading in Aramaic so that all could understand. These paraphrases were later written down and are known as Targums. The Greek translation of the OT that stems from the third century <span>BC<\/span> is known as the Septuagint, but there were also other Greek translations in use. This being the case, the wording of a NT quotation is not identical in every detail to the text of the Hebrew OT.<\/p>\n<p>Added to the fact that there were various forms of the text known in first-century <span>AD<\/span> Palestine is the complicating factor that NT writers often did not intend to quote the OT exactly. The use of formal quotation marks is a modern device, and ancient writers were not so taken by technical precision. They were more concerned with the intention of a text and consequently might copy or quote it verbatim, quote it from memory, use or adapt part of a verse, or even change certain words as they borrowed the verse to express their points. (The NT writers often use the OT words describing God’s actions in the past to explain what he has done in their time.) The importance of any differences between the NT quotation and the OT depends on the use to which the quotation is put and the degree to which the use is dependent on textual differences.<\/p>\n<p>Some examples should illustrate the nature of these difficulties. Ephesians 4:8 quotes Psalm 68:18. Whereas the Hebrew and Septuagint read, “You ascended to the heights, you lead captivity captive, you received gifts among mankind,” Ephesians records the verse as “After he ascended into the heights, <em>he<\/em> led captivity captive; he <em>gave<\/em> gifts to men.” Paul is stressing that Christ has given grace to people for ministry. He has either adapted the wording of the OT to make his point or he quoted a variant reading, <em>“he gave<\/em> gifts.” Some versions do have this reading. In fact, the Targum understands this verse as Moses giving the words of the law to the children of men, and Paul may well be adapting this understanding to the new revelation that has come in Christ.<\/p>\n<p>Matthew 1:23 quotes Isaiah 7:14, but there are distinct differences between the Hebrew text and the wording in Matthew. The Hebrew reads, “Behold the young woman will become pregnant and will bear a son and you will call his name Immanuel,” whereas Matthew’s text records “Behold, the <em>virgin<\/em> will become pregnant and will bear a son, and <em>they<\/em> will call his name Immanuel.” The Septuagint does have the specific word “virgin,” like Matthew, but is not the source of Matthew’s quotation since other differences exist. Some have argued that the change from “you will call” to “they will call” was made by Matthew when he applied the words to Jesus. However, there are several traditions known for this part of the quotation and partial support for the reading in Matthew is provided by the text of Isaiah found among the Dead Sea Scrolls.<\/p>\n<p>Romans 11:26-27 is a conflation of Isaiah 59:20-21 and part of Isaiah 27:9, but there are important differences. One of these is that the OT has “the redeemer will come to Zion,” whereas Romans has “the deliverer will come <em>from<\/em> Zion.” The change to “from Zion” could indicate that Paul had a different textual tradition, could be the result of an intentional change by Paul, or more probably, could reflect the wording of Psalm 14:7.<\/p>\n<p>An awareness of the difficulties involved in the quotations of the OT by the NT writers will prohibit a simplistic approach and will prevent hasty conclusions. Care to ask not only which text was used but also which form of the text was used and how is obviously essential in any serious study. In addition it is necessary to allow for the possibility that the NT writers knew forms of a text that are now lost.<\/p>\n<p class=\"h2\" id=\"TheMethodsoftheNewTestamentWriters\">The Methods of the New Testament Writers<\/p>\n<p>The methods used by the NT writers were not unique to them. Many of these methods were also employed in first-century Judaism. In fact, both the technique used in quoting and the understanding of the OT text itself in many cases are paralleled in Judaism. For example, from the standpoint of technique used in quoting, the same kinds of formula introductions are used in the Dead Sea Scrolls, the rabbinic writings, and elsewhere. The rabbinic technique of “pearl stringing,” that is, of applying verses from various parts of the OT (the Law, the Prophets, the Writings) to a subject, can be seen especially in Paul’s writings (note Rom 9:12-19 or 11:8-10). Somewhat related is the practice of using quotations that all contain a key word or key words (note 1 Pt 2:6-8, which draws together quotations using the word “stone,” or Rom 15:9-12, which joins OT verses referring to the “nations”).<\/p>\n<p>The methods used in the NT to interpret an OT text are also displayed in Judaism. Some passages interpret the OT “literally,” such as Jesus’ replies during temptation (see the quotations of Dt 8:3; 6:16; 6:13; in Mt 4:3-10), his teachings on marriage based on Genesis 2:24 (Mt 19:5), or Paul’s use of Habakkuk 2:4 (Rom 1:17) or Genesis 15:6 (Rom 4:3-9). Many such examples could be given. With regard to prophecy, some of these statements are fulfilled in a “literal” or “direct” way in keeping with the intention of the OT (e.g., Mi 5:2, Bethlehem as the birthplace of the Messiah; Mt 2:4-6). Jeremiah 31:31-34, the promise of the new covenant, is viewed as directly fulfilled in Christ (Heb 8:7-13). The prophecy of Joel 2:28-32 concerning the pouring out of the Spirit of the Lord is directly fulfilled in the Pentecost event (Acts 2:17-21), but the changing of the sun to darkness and the moon to blood are certainly not understood literally in connection with this event.<\/p>\n<p>A different method of interpretation is based on the concept of <em>corporate solidarity.<\/em> This technical expression is an attempt to convey the idea that the individuals among God’s people are not merely individuals; they are part of a larger whole. Consequently, what is said about the individual can apply to the whole and vice versa. This is the reason the Servant of the Lord in Isaiah is seen both as the nation (44:1) and as an individual (52:13–53:12). Also the king is sometimes viewed as representative of the nation. The easiest places to see the concept of corporate solidarity are in the effect of the sin of Achan on all the people (Jos 7) or the sin of David in numbering the people (1 Chr 21:3-8).<\/p>\n<p><em>Correspondence in history<\/em> is not so much a method of interpretation as it is a way of thinking about God. It assumes that the things that happen to God’s people are the things that have happened to previous generations and that God is faithful and operates in the present as he has in the past. Consequently, the trials and deliverance of God’s people are often expressed with words borrowed from the previous accounts of God’s people. Isaiah describes the anticipated deliverance in terms of a second exodus (11:15-16). Ezekiel describes the king set up over the people in terms of a second David (Ez 37:25). In the NT, Revelation 22 describes the new heavens and the new earth in terms of the Garden of Eden (Gn 2–3). Sometimes this technique is described as “typology,” but this term has been used for so many questionable interpretations that it is misleading. The most important thing about this concept is that it is a view of God and his working among his people.<\/p>\n<p>With these two concepts, the way that the OT is quoted in the NT can be understood. The conviction that Jesus was the promised deliverer and that the last days had dawned in his ministry are evident everywhere. The quotation of Hosea 11:1 can be used in Matthew 2:15 because of corporate solidarity and correspondence in history. What was said of the nation is true of the one who is its representative, and there is correspondence in their respective histories. Jeremiah 31:15 can be used in Matthew 2:18 because of correspondence in history and especially because Jeremiah looked forward to God’s intention for Israel and prophesied a new covenant (31:17, 31-34). Matthew saw not only the correspondence in history but believed that in Jesus this promised salvation had been granted. John 12:40 can quote Isaiah 6:10 of Jesus’ ministry, not because he twists the meaning of the OT text, but because he saw that what had happened with God’s messenger before happened again and even <em>ultimately<\/em> in Jesus’ ministry. The instances of such correspondences in history are numerous.<\/p>\n<p>There are other texts where there seems to be an <em>actualization<\/em> of the OT text. Some quotations seem to be “lived out” in the ministry of Jesus. Because of their conviction about Jesus and his kingdom, the NT writers often saw certain OT texts as appropriated and made alive by Jesus. Psalm 118:22 was not intended as a prophecy of the Messiah, but Jesus saw it as descriptive of his ministry (Mt 21:42), and the early church saw this verse as actualized in his death and resurrection (Acts 4:11). Isaiah 53 is another text that the NT views as actualized in Jesus’ ministry (see Acts 8:32-35 and 1 Pt 2:22-25). Some Christians would view Psalm 22 as a prophecy of the crucifixion of Jesus, but it seems instead to be the lament of a righteous OT sufferer. Through correspondence in history, and because Christians saw so much of the psalmist’s plight actualized in Jesus’ crucifixion, the psalm became the easiest way to describe what once again had happened to God’s righteous sufferer. The words of Isaiah 40:3 describe the ministry of John the Baptist (Mt 3:3). Jews had come to see this verse as a prophecy of God’s end-time salvation, and the early church saw John the Baptist fulfilling this forerunner’s task. Luke made this identification (Lk 3:4-6), but he applied the same role to Jesus’ disciples (9:52; 10:1). This seems to be a further example of actualization and correspondence in history. In other places the church has applied to Christians ideas that were previously understood of Christ (e.g., the stone in 1 Pt 2:4-5; the ministry of the Suffering Servant in Acts 13:46-47).<\/p>\n<p>The most convenient term to describe the way the OT is “fulfilled” in Christ is to say that the OT finds its climax in Jesus. Even where actual quotations are not involved, the OT ideas such as prophet, priest, or king are climaxed in him as the ideal and embodiment of all the OT models. He could tell religious authorities that “one greater than Solomon is here” (Mt 12:42) or “one greater than the temple is here” (Mt 12:6). Those passages involving correspondence in history or actualization also lead to the conviction that he is the climax of the OT Scriptures.<\/p>\n<p class=\"h2\" id=\"ThePurposesoftheUseoftheOldTestament\">The Purposes of the Use of the Old Testament<\/p>\n<p>The variety of methods of interpretation and application of the OT parallels the fact that the OT was used for a variety of purposes. People tend to think only in terms of the use of the OT to show that Jesus was the Messiah, but there are a number of other uses with a variety of goals. Many OT texts are used to show Jesus is the Messiah, the fulfillment of the OT promises (Lk 4:16-21). Without lessening the fulfillment emphasis, however, other verses are applied to Jesus for other purposes: to evangelize (Acts 8:32-25); to demonstrate or convince (Acts 13:33-35); to rebuke (Mk 7:6-7; Rom 11:7-10); and to describe (Rv 1:12-15). On the other hand, many quotations of the OT in the NT are not directly related to the Messiah. OT passages are adapted to provide a word from God on some aspect of life or ethics. For example, Jesus used Genesis 2:24 to substantiate his teaching on divorce as he attempted to deal with the issues raised by the civil regulation of divorce (Dt 24:1; Mt 19:1-12). The stress on the OT commandments shows their importance for Christians (Mt 19:16-22; Rom 13:8-10). Often OT statements deal with specific problems. The problem of pride at Corinth is solved by the quotation of Jeremiah 9:24 (“Let the one boasting, boast in the Lord,” 1 Cor 1:31). First Peter 3:10-12 incorporates Psalm 34:12-16 as ethical instructions, and 3:14-15 borrows from Isaiah 8:12-13 to address the fear of suffering. The spiritual armor in Ephesians 6:14-17 is derived largely from OT passages. Such examples are so numerous that there can be no doubt that the OT is used to describe Christian existence. In fact, nearly every subject discussed in the NT is presented somewhere via OT terms and quotations. Frequently OT passages are used to describe the church as God’s end-time community. Hosea 2:23 is used to show that those who formerly were not God’s people now are (Rom 9:25-26; 1 Pt 2:10). Several OT texts contribute to the description of the church in 1 Peter 2:9. OT texts that speak of the word of God describe the apostles’ preaching (Rom 10:8; 1 Pt 1:24-25). OT quotations describe the sinful condition of humanity (Rom 3:10-20). Salvation is explained through OT concepts and symbols and is based on OT statements (Jn 6:31-33; Gal 3:6-13). The words of Daniel describe the Second Coming (7:13-14; cf. Mt 24:30). Even the worship of early Christians was expressed through use of the OT (see Acts 4:24; Rom 11:34-35).<\/p>","content_en":"<h3>BIBLE*, Q<span>uotations of the Old Testament in the New Testament<\/span><\/h3>\n<p>OT passages cited or alluded to in the NT writings.<\/p>\n<p>One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers.<\/p>\n<p>The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotations in distinctive print, this may not be easily seen, for the NT writers often weave the OT words into their own without indicating they are borrowing from the OT. There are over 400 passages of the OT that are explicitly cited in the NT. Almost half of these are introduced by a statement like “Scripture says” to draw attention to the fact that the authority and thought of the OT is being implemented. For the others, however, the OT words are woven into the fabric of the author’s own statement.<\/p>\n<p>In addition to the over 400 passages cited explicitly, there are well over 1,000 places where there is an allusion to an OT text, event, or person. The difference between a quotation and an allusion is sometimes debated for particular texts, but usually the distinction is that in a quotation the author consciously uses the words of an OT passage, whereas with an allusion he has the texts in mind but is not consciously trying to use the words.<\/p>\n<p>Quotations are easy to identify if there is an introductory formula such as “the Scripture says” (as in Rom 10:11; cf. Is 28:16). Where there is no introductory formula, it is easy to overlook explicit quotations (Rom 10:13; cf. Jl 2:32). The allusions are, of course, harder still to recognize, but they often provide the key to interpretation. For example, John 1:14-18—with its mention of glory, grace and truth, Moses, and the fact that no one has seen God—is much more easily and profoundly understood when read in connection with Exodus 33:17–34:8. In the Exodus passage the glory of God and his grace and truth are revealed to Moses. The author was showing that a much more complete revelation of God was given in Jesus than was given Moses in the account recorded in Exodus.<\/p>\n<p>In addition, significant light is shed on many NT passages from OT passages with similar ideas and words even where the NT author may not have been consciously alluding to those texts (e.g. Mt 16:19; Is 22:22). What was behind the author’s thinking is not certain, but in such cases the NT reflects the thinking, the culture, and language of the OT period.<\/p>\n<p class=\"h2\" id=\"DistributionofOldTestamentQuotations\">Distribution of Old Testament Quotations<\/p>\n<p>The books of the NT that show the most dependence on the OT are Matthew, John, Romans, Hebrews, 1 Peter, and Revelation. Such a statement can be misleading, however, because the writers have different methods.<\/p>\n<p>Matthew quotes or consciously reflects the wording of OT passages about 62 times, almost half of which have an introductory formula. The book of Revelation, on the other hand, never quotes the OT and never has an introductory formula but is probably more dependent on the OT than any other NT book. The book of Hebrews quotes or consciously reflects the OT about 59 times, again half of which have an introductory formula, but the Gospel of John does so only 18 times, nearly always with an introductory formula. However, the allusions to the OT are present on virtually every page of John’s Gospel, so much so that some scholars have argued that he has modeled his account on the exodus narrative, the Jewish feasts, or OT persons and images. Paul’s Letter to the Romans uses the OT 54 times (about three-fourths of which have introductory formulas), but nowhere else so frequently (e.g., 1 Cor 16 times, Gal 11 times, Phil one time, 1 Thes one time).<\/p>\n<p>In addition to the indication that Philippians and 1 Thessalonians use the OT only once each, some other books make explicit use of the OT rarely or never. Colossians, Titus, Philemon, and the Johannine letters do not use the OT at all; 2 Timothy and Jude use the OT only once; while 2 Peter and 1 Timothy make use of it twice.<\/p>\n<p>The important point is to realize that the OT is used most frequently in circumstances where the audience is familiar with the OT or where the OT is essential for describing the events relating to Christ and the church. The books using the OT most frequently (Mt, Jn, Rom, Heb, 1 Pt, Rv) either stem from or are addressed to a Jewish context or, as in the case of Romans and John, deal specifically with the relation of Jews and Christians. The Gospels make rather extensive use of the OT because the language of the OT is necessary to convey the identity and importance of Jesus in the purposes of God. Similarly 1 Peter uses the OT frequently because the author is trying to convey to his persecuted audience that they are the people of God and the inheritors of the promises of God.<\/p>\n<p class=\"h2\" id=\"DifficultiesinInterpretation\">Difficulties in Interpretation<\/p>\n<p>Often when people think of quotations of the OT in the NT they think only in terms of prophecy. Some have been guilty of counting up the OT statements that the NT applies to Christ and the church and then claiming these OT texts as predictions that prove Jesus is the Messiah. Such a procedure is filled with problems because it is too simplistic and does not do justice to either the OT or to the way the NT uses it. Of course, the early church used the OT to show that Jesus fulfilled the promises of God and did God’s work, but the use the church made of the OT was quite varied and much of it cannot be classified as predictive prophecy. Prophecy itself is too complex to be limited to predictive thinking.<\/p>\n<p>Some of the most obvious examples of the difficulties appear in Matthew’s Gospel, although they are by no means confined there. Matthew 2:15—“Out of Egypt I called my son”—is a quotation of Hosea 11:1, but in Hosea these words do not refer to the Messiah. They refer to the nation of Israel. Similarly Matthew 2:18 quotes Jeremiah 31:15 (“A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more,” <span>niv<\/span>) as fulfilled in the slaughter of the innocent babies in Bethlehem, but in Jeremiah the weeping is over the destruction of Jerusalem. John 12:40 views Isaiah 6:10 as fulfilled in Jesus’ ministry, but this verse deals with the call of Isaiah and is not a prediction concerning the ministry of the Messiah. The examples could be multiplied but these should be sufficient to illustrate the problem. For this reason the NT writers have often been accused of twisting the Scriptures, but this charge is as simplistic as the thought that all prophecy is predictive and in fact springs from the same error. Therefore, any attempt to understand the use of the OT in the NT will have to deal with the variety of ways in which the OT is used and with the methods employed by the NT writers.<\/p>\n<p>There are other difficulties that are encountered as well. Sometimes the NT writer will indicate that some fact related to Christ is a fulfillment of the OT but the explicit text that he had in mind cannot be identified. For example, John 7:38 introduces the words “Out of his heart shall flow rivers of living water” with the statement “as Scripture has said.” No OT text reads this way. Possibly the allusion is to the rock that provided water in the wilderness (Ex 17:1), or to the waters that flowed from the new temple (Zec 14:8) or, more generally, it may be a reference to Isaiah 58:11. Similarly, the difficulty in determining the OT text behind the prophecy that Christ will be called a Nazarene (Mt 2:23) is notorious. Probably the reference is to Isaiah 11:1 and the Hebrew word there translated as “branch,” but the connection is not easily made and is not certain. A third example of this kind of difficulty is in 1 Corinthians 14:34, where Paul indicates that women should be in submission just as the Law says, but there is no OT text expressing this idea. His statement in probably to be understood as a summary rather than a quotation or allusion. Similarly on a few occasions an OT text is seemingly attributed to the wrong OT book. In Mark 1:2-3 an OT quotation is attributed to Isaiah but the quotation is really a conflation (or mixing) of Exodus 23:20, Malachi 3:1, and Isaiah 40:3. Matthew 27:9-10 quotes a passage that is said to be from Jeremiah, when really it is dependent on Zechariah 11:13 and might best be described as a summary of Zechariah 11:12-13, with certain words included from Jeremiah 32:6-9. These two examples do not create a major problem, however, for the determination of the origin of the words may be due to their use in collections of quotations from various prophets, in which case the more prominent prophets would be used to designate origin.<\/p>\n<p>The wording of the quotations of the OT text does not always conform to the modern form of the OT. Just as today there are numerous translations of the Bible, when the NT was being written there were various forms of the OT text. With regard to the Hebrew text (for the OT was written mostly in Hebrew), there were different traditions. Such differences in the Hebrew traditions would have been relatively small. Because of the increasing importance of Aramaic after the Babylonian captivity and of Greek after the conquests of Alexander the Great, the OT was also known and used in both these languages when the NT was being written. In fact, the Jews found it necessary in their synagogue services after reading the Hebrew OT to paraphrase the reading in Aramaic so that all could understand. These paraphrases were later written down and are known as Targums. The Greek translation of the OT that stems from the third century <span>BC<\/span> is known as the Septuagint, but there were also other Greek translations in use. This being the case, the wording of a NT quotation is not identical in every detail to the text of the Hebrew OT.<\/p>\n<p>Added to the fact that there were various forms of the text known in first-century <span>AD<\/span> Palestine is the complicating factor that NT writers often did not intend to quote the OT exactly. The use of formal quotation marks is a modern device, and ancient writers were not so taken by technical precision. They were more concerned with the intention of a text and consequently might copy or quote it verbatim, quote it from memory, use or adapt part of a verse, or even change certain words as they borrowed the verse to express their points. (The NT writers often use the OT words describing God’s actions in the past to explain what he has done in their time.) The importance of any differences between the NT quotation and the OT depends on the use to which the quotation is put and the degree to which the use is dependent on textual differences.<\/p>\n<p>Some examples should illustrate the nature of these difficulties. Ephesians 4:8 quotes Psalm 68:18. Whereas the Hebrew and Septuagint read, “You ascended to the heights, you lead captivity captive, you received gifts among mankind,” Ephesians records the verse as “After he ascended into the heights, <em>he<\/em> led captivity captive; he <em>gave<\/em> gifts to men.” Paul is stressing that Christ has given grace to people for ministry. He has either adapted the wording of the OT to make his point or he quoted a variant reading, <em>“he gave<\/em> gifts.” Some versions do have this reading. In fact, the Targum understands this verse as Moses giving the words of the law to the children of men, and Paul may well be adapting this understanding to the new revelation that has come in Christ.<\/p>\n<p>Matthew 1:23 quotes Isaiah 7:14, but there are distinct differences between the Hebrew text and the wording in Matthew. The Hebrew reads, “Behold the young woman will become pregnant and will bear a son and you will call his name Immanuel,” whereas Matthew’s text records “Behold, the <em>virgin<\/em> will become pregnant and will bear a son, and <em>they<\/em> will call his name Immanuel.” The Septuagint does have the specific word “virgin,” like Matthew, but is not the source of Matthew’s quotation since other differences exist. Some have argued that the change from “you will call” to “they will call” was made by Matthew when he applied the words to Jesus. However, there are several traditions known for this part of the quotation and partial support for the reading in Matthew is provided by the text of Isaiah found among the Dead Sea Scrolls.<\/p>\n<p>Romans 11:26-27 is a conflation of Isaiah 59:20-21 and part of Isaiah 27:9, but there are important differences. One of these is that the OT has “the redeemer will come to Zion,” whereas Romans has “the deliverer will come <em>from<\/em> Zion.” The change to “from Zion” could indicate that Paul had a different textual tradition, could be the result of an intentional change by Paul, or more probably, could reflect the wording of Psalm 14:7.<\/p>\n<p>An awareness of the difficulties involved in the quotations of the OT by the NT writers will prohibit a simplistic approach and will prevent hasty conclusions. Care to ask not only which text was used but also which form of the text was used and how is obviously essential in any serious study. In addition it is necessary to allow for the possibility that the NT writers knew forms of a text that are now lost.<\/p>\n<p class=\"h2\" id=\"TheMethodsoftheNewTestamentWriters\">The Methods of the New Testament Writers<\/p>\n<p>The methods used by the NT writers were not unique to them. Many of these methods were also employed in first-century Judaism. In fact, both the technique used in quoting and the understanding of the OT text itself in many cases are paralleled in Judaism. For example, from the standpoint of technique used in quoting, the same kinds of formula introductions are used in the Dead Sea Scrolls, the rabbinic writings, and elsewhere. The rabbinic technique of “pearl stringing,” that is, of applying verses from various parts of the OT (the Law, the Prophets, the Writings) to a subject, can be seen especially in Paul’s writings (note Rom 9:12-19 or 11:8-10). Somewhat related is the practice of using quotations that all contain a key word or key words (note 1 Pt 2:6-8, which draws together quotations using the word “stone,” or Rom 15:9-12, which joins OT verses referring to the “nations”).<\/p>\n<p>The methods used in the NT to interpret an OT text are also displayed in Judaism. Some passages interpret the OT “literally,” such as Jesus’ replies during temptation (see the quotations of Dt 8:3; 6:16; 6:13; in Mt 4:3-10), his teachings on marriage based on Genesis 2:24 (Mt 19:5), or Paul’s use of Habakkuk 2:4 (Rom 1:17) or Genesis 15:6 (Rom 4:3-9). Many such examples could be given. With regard to prophecy, some of these statements are fulfilled in a “literal” or “direct” way in keeping with the intention of the OT (e.g., Mi 5:2, Bethlehem as the birthplace of the Messiah; Mt 2:4-6). Jeremiah 31:31-34, the promise of the new covenant, is viewed as directly fulfilled in Christ (Heb 8:7-13). The prophecy of Joel 2:28-32 concerning the pouring out of the Spirit of the Lord is directly fulfilled in the Pentecost event (Acts 2:17-21), but the changing of the sun to darkness and the moon to blood are certainly not understood literally in connection with this event.<\/p>\n<p>A different method of interpretation is based on the concept of <em>corporate solidarity.<\/em> This technical expression is an attempt to convey the idea that the individuals among God’s people are not merely individuals; they are part of a larger whole. Consequently, what is said about the individual can apply to the whole and vice versa. This is the reason the Servant of the Lord in Isaiah is seen both as the nation (44:1) and as an individual (52:13–53:12). Also the king is sometimes viewed as representative of the nation. The easiest places to see the concept of corporate solidarity are in the effect of the sin of Achan on all the people (Jos 7) or the sin of David in numbering the people (1 Chr 21:3-8).<\/p>\n<p><em>Correspondence in history<\/em> is not so much a method of interpretation as it is a way of thinking about God. It assumes that the things that happen to God’s people are the things that have happened to previous generations and that God is faithful and operates in the present as he has in the past. Consequently, the trials and deliverance of God’s people are often expressed with words borrowed from the previous accounts of God’s people. Isaiah describes the anticipated deliverance in terms of a second exodus (11:15-16). Ezekiel describes the king set up over the people in terms of a second David (Ez 37:25). In the NT, Revelation 22 describes the new heavens and the new earth in terms of the Garden of Eden (Gn 2–3). Sometimes this technique is described as “typology,” but this term has been used for so many questionable interpretations that it is misleading. The most important thing about this concept is that it is a view of God and his working among his people.<\/p>\n<p>With these two concepts, the way that the OT is quoted in the NT can be understood. The conviction that Jesus was the promised deliverer and that the last days had dawned in his ministry are evident everywhere. The quotation of Hosea 11:1 can be used in Matthew 2:15 because of corporate solidarity and correspondence in history. What was said of the nation is true of the one who is its representative, and there is correspondence in their respective histories. Jeremiah 31:15 can be used in Matthew 2:18 because of correspondence in history and especially because Jeremiah looked forward to God’s intention for Israel and prophesied a new covenant (31:17, 31-34). Matthew saw not only the correspondence in history but believed that in Jesus this promised salvation had been granted. John 12:40 can quote Isaiah 6:10 of Jesus’ ministry, not because he twists the meaning of the OT text, but because he saw that what had happened with God’s messenger before happened again and even <em>ultimately<\/em> in Jesus’ ministry. The instances of such correspondences in history are numerous.<\/p>\n<p>There are other texts where there seems to be an <em>actualization<\/em> of the OT text. Some quotations seem to be “lived out” in the ministry of Jesus. Because of their conviction about Jesus and his kingdom, the NT writers often saw certain OT texts as appropriated and made alive by Jesus. Psalm 118:22 was not intended as a prophecy of the Messiah, but Jesus saw it as descriptive of his ministry (Mt 21:42), and the early church saw this verse as actualized in his death and resurrection (Acts 4:11). Isaiah 53 is another text that the NT views as actualized in Jesus’ ministry (see Acts 8:32-35 and 1 Pt 2:22-25). Some Christians would view Psalm 22 as a prophecy of the crucifixion of Jesus, but it seems instead to be the lament of a righteous OT sufferer. Through correspondence in history, and because Christians saw so much of the psalmist’s plight actualized in Jesus’ crucifixion, the psalm became the easiest way to describe what once again had happened to God’s righteous sufferer. The words of Isaiah 40:3 describe the ministry of John the Baptist (Mt 3:3). Jews had come to see this verse as a prophecy of God’s end-time salvation, and the early church saw John the Baptist fulfilling this forerunner’s task. Luke made this identification (Lk 3:4-6), but he applied the same role to Jesus’ disciples (9:52; 10:1). This seems to be a further example of actualization and correspondence in history. In other places the church has applied to Christians ideas that were previously understood of Christ (e.g., the stone in 1 Pt 2:4-5; the ministry of the Suffering Servant in Acts 13:46-47).<\/p>\n<p>The most convenient term to describe the way the OT is “fulfilled” in Christ is to say that the OT finds its climax in Jesus. Even where actual quotations are not involved, the OT ideas such as prophet, priest, or king are climaxed in him as the ideal and embodiment of all the OT models. He could tell religious authorities that “one greater than Solomon is here” (Mt 12:42) or “one greater than the temple is here” (Mt 12:6). Those passages involving correspondence in history or actualization also lead to the conviction that he is the climax of the OT Scriptures.<\/p>\n<p class=\"h2\" id=\"ThePurposesoftheUseoftheOldTestament\">The Purposes of the Use of the Old Testament<\/p>\n<p>The variety of methods of interpretation and application of the OT parallels the fact that the OT was used for a variety of purposes. People tend to think only in terms of the use of the OT to show that Jesus was the Messiah, but there are a number of other uses with a variety of goals. Many OT texts are used to show Jesus is the Messiah, the fulfillment of the OT promises (Lk 4:16-21). Without lessening the fulfillment emphasis, however, other verses are applied to Jesus for other purposes: to evangelize (Acts 8:32-25); to demonstrate or convince (Acts 13:33-35); to rebuke (Mk 7:6-7; Rom 11:7-10); and to describe (Rv 1:12-15). On the other hand, many quotations of the OT in the NT are not directly related to the Messiah. OT passages are adapted to provide a word from God on some aspect of life or ethics. For example, Jesus used Genesis 2:24 to substantiate his teaching on divorce as he attempted to deal with the issues raised by the civil regulation of divorce (Dt 24:1; Mt 19:1-12). The stress on the OT commandments shows their importance for Christians (Mt 19:16-22; Rom 13:8-10). Often OT statements deal with specific problems. The problem of pride at Corinth is solved by the quotation of Jeremiah 9:24 (“Let the one boasting, boast in the Lord,” 1 Cor 1:31). First Peter 3:10-12 incorporates Psalm 34:12-16 as ethical instructions, and 3:14-15 borrows from Isaiah 8:12-13 to address the fear of suffering. The spiritual armor in Ephesians 6:14-17 is derived largely from OT passages. Such examples are so numerous that there can be no doubt that the OT is used to describe Christian existence. In fact, nearly every subject discussed in the NT is presented somewhere via OT terms and quotations. Frequently OT passages are used to describe the church as God’s end-time community. Hosea 2:23 is used to show that those who formerly were not God’s people now are (Rom 9:25-26; 1 Pt 2:10). Several OT texts contribute to the description of the church in 1 Peter 2:9. OT texts that speak of the word of God describe the apostles’ preaching (Rom 10:8; 1 Pt 1:24-25). OT quotations describe the sinful condition of humanity (Rom 3:10-20). Salvation is explained through OT concepts and symbols and is based on OT statements (Jn 6:31-33; Gal 3:6-13). The words of Daniel describe the Second Coming (7:13-14; cf. Mt 24:30). Even the worship of early Christians was expressed through use of the OT (see Acts 4:24; Rom 11:34-35).<\/p>","summary_ro":"BIBLE*, Quotations of the Old Testament in the New Testament OT passages cited or alluded to in the NT writings. One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers. The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotation...","summary_en":"BIBLE*, Quotations of the Old Testament in the New Testament OT passages cited or alluded to in the NT writings. One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers. The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotation...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22262,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Knowledge","title_en":"Knowledge","content_ro":"<h3>KNOWLEDGE<\/h3>\n<p>Observation and recognition of objects within the range of one’s senses; acquaintance of a personal nature that includes a response of the knower.<\/p>\n<p>The word “know” or “knowledge” occurs more than 1,600 times in the Bible. The specific connotation of the word group provides insight into the basic messages of both the OT and the NT.<\/p>\n<p>The Hebrew view of man is one of differentiated totality—the heart, soul, and mind are so interrelated that they cannot be separated. “To know” thus involves the whole being and is not simply an action of the mind. The heart is sometimes identified as the organ of knowledge (cf. Ps 49:3; Is 6:10). The implication is that knowledge involves both will and emotions. It is in light of this connotation that the OT uses “to know” as an idiom for sexual intercourse between husband and wife.<\/p>\n<p>The Jew’s concept of knowledge is beautifully illustrated in Isaiah 1:3: “Even the animals—the donkey and the ox—know their owner and appreciate his care, but not my people Israel. No matter what I do for them, they still do not understand” (<span>nlt<\/span>). Israel’s failure lay not in ritual behavior but in refusal to respond in loving obedience to the God who has chosen her. Only the fool refuses to respond to this revelation. Thus the person who does not respond in obedience obviously has an incomplete knowledge of the Lord. “To know God” involves relationship, fellowship, concern, and experience.<\/p>\n<p>The NT continues this basic idea of knowledge and adds some variations of its own. In the Gospel of John the knowledge of God is mediated through Jesus as the Logos. Jesus has perfect knowledge of God’s purpose and nature, and reveals it to his followers: “If you had known who I am, then you would have known who my Father is” (Jn 14:7, <span>nlt<\/span>). The identification of Jesus’ own relationship with the Father as a model for the relationship of the disciples indicates that knowledge signifies a personal relationship that is intimate and mutual.<\/p>\n<p>The definition of eternal life in John 17:3 adds further content to this concept: “And this is the way to have eternal life—to know you, the only true God, and Jesus Christ, the one you sent to earth” (<span>nlt<\/span>). This concept is vastly different from that of Hellenistic mysticism, in which contemplation and ecstasy are consummated in the gradual merging of the knower and God. In John, by contrast, the result of knowledge is having a personal relationship with God through his Son.<\/p>\n<p>Paul also places the revelation of God in Christ as the source of knowledge. God has made known the “mystery of his will” to the one who is “in Christ.” The spiritual person is taught by the Spirit of God (1 Cor 2:12-16) and responds to the truth as it is revealed in Jesus Christ. Again, there is emphasis on relationship and encounter as essential elements in the concept of knowledge.<\/p>\n<p>Christian knowledge of God is not based simply on observation or speculation but is the result of experience in Christ. This knowledge is contrasted sharply with natural wisdom, which operates from an incorrect perspective. Paul is quick to point out that the mystery of God’s redemptive plan has been made known and there is now no room for ignorance. Knowledge, then, is the whole person standing in relationship with God through Christ.<\/p>\n<p><em>See also<\/em> Revelation; Truth.<\/p>","content_en":"<h3>KNOWLEDGE<\/h3>\n<p>Observation and recognition of objects within the range of one’s senses; acquaintance of a personal nature that includes a response of the knower.<\/p>\n<p>The word “know” or “knowledge” occurs more than 1,600 times in the Bible. The specific connotation of the word group provides insight into the basic messages of both the OT and the NT.<\/p>\n<p>The Hebrew view of man is one of differentiated totality—the heart, soul, and mind are so interrelated that they cannot be separated. “To know” thus involves the whole being and is not simply an action of the mind. The heart is sometimes identified as the organ of knowledge (cf. Ps 49:3; Is 6:10). The implication is that knowledge involves both will and emotions. It is in light of this connotation that the OT uses “to know” as an idiom for sexual intercourse between husband and wife.<\/p>\n<p>The Jew’s concept of knowledge is beautifully illustrated in Isaiah 1:3: “Even the animals—the donkey and the ox—know their owner and appreciate his care, but not my people Israel. No matter what I do for them, they still do not understand” (<span>nlt<\/span>). Israel’s failure lay not in ritual behavior but in refusal to respond in loving obedience to the God who has chosen her. Only the fool refuses to respond to this revelation. Thus the person who does not respond in obedience obviously has an incomplete knowledge of the Lord. “To know God” involves relationship, fellowship, concern, and experience.<\/p>\n<p>The NT continues this basic idea of knowledge and adds some variations of its own. In the Gospel of John the knowledge of God is mediated through Jesus as the Logos. Jesus has perfect knowledge of God’s purpose and nature, and reveals it to his followers: “If you had known who I am, then you would have known who my Father is” (Jn 14:7, <span>nlt<\/span>). The identification of Jesus’ own relationship with the Father as a model for the relationship of the disciples indicates that knowledge signifies a personal relationship that is intimate and mutual.<\/p>\n<p>The definition of eternal life in John 17:3 adds further content to this concept: “And this is the way to have eternal life—to know you, the only true God, and Jesus Christ, the one you sent to earth” (<span>nlt<\/span>). This concept is vastly different from that of Hellenistic mysticism, in which contemplation and ecstasy are consummated in the gradual merging of the knower and God. In John, by contrast, the result of knowledge is having a personal relationship with God through his Son.<\/p>\n<p>Paul also places the revelation of God in Christ as the source of knowledge. God has made known the “mystery of his will” to the one who is “in Christ.” The spiritual person is taught by the Spirit of God (1 Cor 2:12-16) and responds to the truth as it is revealed in Jesus Christ. Again, there is emphasis on relationship and encounter as essential elements in the concept of knowledge.<\/p>\n<p>Christian knowledge of God is not based simply on observation or speculation but is the result of experience in Christ. This knowledge is contrasted sharply with natural wisdom, which operates from an incorrect perspective. Paul is quick to point out that the mystery of God’s redemptive plan has been made known and there is now no room for ignorance. Knowledge, then, is the whole person standing in relationship with God through Christ.<\/p>\n<p><em>See also<\/em> Revelation; Truth.<\/p>","summary_ro":"KNOWLEDGE Observation and recognition of objects within the range of one’s senses; acquaintance of a personal nature that includes a response of the knower. The word “know” or “knowledge” occurs more than 1,600 times in the Bible. The specific connotation of the word group provides insight into the basic messages of both the OT and the NT. The Hebrew view of man is one of differentiated totality—the heart, soul, and mind are so interrelated that they cannot be separated. “To know” thus involv...","summary_en":"KNOWLEDGE Observation and recognition of objects within the range of one’s senses; acquaintance of a personal nature that includes a response of the knower. The word “know” or “knowledge” occurs more than 1,600 times in the Bible. The specific connotation of the word group provides insight into the basic messages of both the OT and the NT. The Hebrew view of man is one of differentiated totality—the heart, soul, and mind are so interrelated that they cannot be separated. “To know” thus involv...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40195,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Spiritual Blindness","title_en":"Spiritual Blindness","content_ro":"<h3>Spiritual Blindness<\/h3>\n<blockquote><p>Spiritual blindness is a figurative way of defining the lost and hopeless condition of sinful humanity. Such blindness includes willful rejection of God’s revelation in his creation and in Scripture, and an inability to see the truth of the gospel. Moses spoke of Israel’s apostasy as “blindness” (Dt 29:4); Isaiah called it “dim” eyes (see Is 6:10, <span>nasb<\/span>). Jesus charged the Pharisees with unbelief that made them “blind guides of the blind” (Mt 15:14; 23:16). Spiritual blindness is related to “hardness of heart” (Mk 8:17-18; Eph 4:17-18) and is understood as the judgment of God both upon unbelievers (Rom 1:20-21) and upon Israel (Is 29:10; Rom 11:7-8). According to Paul, it is also the work of Satan, who “has blinded the minds of those who don’t believe” (2 Cor 4:4). Healing from spiritual blindness is a special gift of God’s grace through the “new birth” (Jn 3:3) and by seeing “the glorious light of the Good News” (2 Cor 4:4, <span>nlt<\/span>).<\/p><\/blockquote>","content_en":"<h3>Spiritual Blindness<\/h3>\n<blockquote><p>Spiritual blindness is a figurative way of defining the lost and hopeless condition of sinful humanity. Such blindness includes willful rejection of God’s revelation in his creation and in Scripture, and an inability to see the truth of the gospel. Moses spoke of Israel’s apostasy as “blindness” (Dt 29:4); Isaiah called it “dim” eyes (see Is 6:10, <span>nasb<\/span>). Jesus charged the Pharisees with unbelief that made them “blind guides of the blind” (Mt 15:14; 23:16). Spiritual blindness is related to “hardness of heart” (Mk 8:17-18; Eph 4:17-18) and is understood as the judgment of God both upon unbelievers (Rom 1:20-21) and upon Israel (Is 29:10; Rom 11:7-8). According to Paul, it is also the work of Satan, who “has blinded the minds of those who don’t believe” (2 Cor 4:4). Healing from spiritual blindness is a special gift of God’s grace through the “new birth” (Jn 3:3) and by seeing “the glorious light of the Good News” (2 Cor 4:4, <span>nlt<\/span>).<\/p><\/blockquote>","summary_ro":"Spiritual Blindness Spiritual blindness is a figurative way of defining the lost and hopeless condition of sinful humanity. Such blindness includes willful rejection of God’s revelation in his creation and in Scripture, and an inability to see the truth of the gospel. Moses spoke of Israel’s apostasy as “blindness” (Dt 29:4); Isaiah called it “dim” eyes (see Is 6:10, nasb). Jesus charged the Pharisees with unbelief that made them “blind guides of the blind” (Mt 15:14; 23:16). Spiritual blindn...","summary_en":"Spiritual Blindness Spiritual blindness is a figurative way of defining the lost and hopeless condition of sinful humanity. Such blindness includes willful rejection of God’s revelation in his creation and in Scripture, and an inability to see the truth of the gospel. Moses spoke of Israel’s apostasy as “blindness” (Dt 29:4); Isaiah called it “dim” eyes (see Is 6:10, nasb). Jesus charged the Pharisees with unbelief that made them “blind guides of the blind” (Mt 15:14; 23:16). Spiritual blindn...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51117,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:10","title_en":"Study Note: Isaia 6:10","content_ro":"<p><strong>6:10<\/strong> Isaiah was God’s agent to stimulate blindness and deafness in the wicked and sight and hearing in the godly (see also 29:9-10, 18; 35:5; 42:7, 16-19; 43:8; 56:10; 59:10). • <em>turn to me for healing:<\/em> The Lord was ready to heal those who truly repented, but not those who merely wanted to avoid judgment while holding on to their sinful ways.<\/p>","content_en":"<p><strong>6:10<\/strong> Isaiah was God’s agent to stimulate blindness and deafness in the wicked and sight and hearing in the godly (see also 29:9-10, 18; 35:5; 42:7, 16-19; 43:8; 56:10; 59:10). • <em>turn to me for healing:<\/em> The Lord was ready to heal those who truly repented, but not those who merely wanted to avoid judgment while holding on to their sinful ways.<\/p>","summary_ro":"6:10 Isaiah was God’s agent to stimulate blindness and deafness in the wicked and sight and hearing in the godly (see also 29:9-10, 18; 35:5; 42:7, 16-19; 43:8; 56:10; 59:10). • turn to me for healing: The Lord was ready to heal those who truly repented, but not those who merely wanted to avoid judgment while holding on to their sinful ways.","summary_en":"6:10 Isaiah was God’s agent to stimulate blindness and deafness in the wicked and sight and hearing in the godly (see also 29:9-10, 18; 35:5; 42:7, 16-19; 43:8; 56:10; 59:10). • turn to me for healing: The Lord was ready to heal those who truly repented, but not those who merely wanted to avoid judgment while holding on to their sinful ways.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78743,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:10","title_en":"Study Note: Isaia 6:10","content_ro":"<p><strong>6:10<\/strong> Isaiah was God’s agent to stimulate blindness and deafness in the wicked and sight and hearing in the godly (see also 29:9-10, 18; 35:5; 42:7, 16-19; 43:8; 56:10; 59:10). • <em>turn to me for healing:<\/em> The Lord was ready to heal those who truly repented, but not those who merely wanted to avoid judgment while holding on to their sinful ways.<\/p>","content_en":"<p><strong>6:10<\/strong> Isaiah was God’s agent to stimulate blindness and deafness in the wicked and sight and hearing in the godly (see also 29:9-10, 18; 35:5; 42:7, 16-19; 43:8; 56:10; 59:10). • <em>turn to me for healing:<\/em> The Lord was ready to heal those who truly repented, but not those who merely wanted to avoid judgment while holding on to their sinful ways.<\/p>","summary_ro":"6:10 Isaiah was God’s agent to stimulate blindness and deafness in the wicked and sight and hearing in the godly (see also 29:9-10, 18; 35:5; 42:7, 16-19; 43:8; 56:10; 59:10). • turn to me for healing: The Lord was ready to heal those who truly repented, but not those who merely wanted to avoid judgment while holding on to their sinful ways.","summary_en":"6:10 Isaiah was God’s agent to stimulate blindness and deafness in the wicked and sight and hearing in the godly (see also 29:9-10, 18; 35:5; 42:7, 16-19; 43:8; 56:10; 59:10). • turn to me for healing: The Lord was ready to heal those who truly repented, but not those who merely wanted to avoid judgment while holding on to their sinful ways.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106369,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:10","title_en":"Study Note: Isaia 6:10","content_ro":"<p><strong>6:10<\/strong> Isaiah was God’s agent to stimulate blindness and deafness in the wicked and sight and hearing in the godly (see also 29:9-10, 18; 35:5; 42:7, 16-19; 43:8; 56:10; 59:10). • <em>turn to me for healing:<\/em> The Lord was ready to heal those who truly repented, but not those who merely wanted to avoid judgment while holding on to their sinful ways.<\/p>","content_en":"<p><strong>6:10<\/strong> Isaiah was God’s agent to stimulate blindness and deafness in the wicked and sight and hearing in the godly (see also 29:9-10, 18; 35:5; 42:7, 16-19; 43:8; 56:10; 59:10). • <em>turn to me for healing:<\/em> The Lord was ready to heal those who truly repented, but not those who merely wanted to avoid judgment while holding on to their sinful ways.<\/p>","summary_ro":"6:10 Isaiah was God’s agent to stimulate blindness and deafness in the wicked and sight and hearing in the godly (see also 29:9-10, 18; 35:5; 42:7, 16-19; 43:8; 56:10; 59:10). • turn to me for healing: The Lord was ready to heal those who truly repented, but not those who merely wanted to avoid judgment while holding on to their sinful ways.","summary_en":"6:10 Isaiah was God’s agent to stimulate blindness and deafness in the wicked and sight and hearing in the godly (see also 29:9-10, 18; 35:5; 42:7, 16-19; 43:8; 56:10; 59:10). • turn to me for healing: The Lord was ready to heal those who truly repented, but not those who merely wanted to avoid judgment while holding on to their sinful ways.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133995,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:10","title_en":"Study Note: Isaia 6:10","content_ro":"<p><strong>6:10<\/strong> Isaiah was God’s agent to stimulate blindness and deafness in the wicked and sight and hearing in the godly (see also 29:9-10, 18; 35:5; 42:7, 16-19; 43:8; 56:10; 59:10). • <em>turn to me for healing:<\/em> The Lord was ready to heal those who truly repented, but not those who merely wanted to avoid judgment while holding on to their sinful ways.<\/p>","content_en":"<p><strong>6:10<\/strong> Isaiah was God’s agent to stimulate blindness and deafness in the wicked and sight and hearing in the godly (see also 29:9-10, 18; 35:5; 42:7, 16-19; 43:8; 56:10; 59:10). • <em>turn to me for healing:<\/em> The Lord was ready to heal those who truly repented, but not those who merely wanted to avoid judgment while holding on to their sinful ways.<\/p>","summary_ro":"6:10 Isaiah was God’s agent to stimulate blindness and deafness in the wicked and sight and hearing in the godly (see also 29:9-10, 18; 35:5; 42:7, 16-19; 43:8; 56:10; 59:10). • turn to me for healing: The Lord was ready to heal those who truly repented, but not those who merely wanted to avoid judgment while holding on to their sinful ways.","summary_en":"6:10 Isaiah was God’s agent to stimulate blindness and deafness in the wicked and sight and hearing in the godly (see also 29:9-10, 18; 35:5; 42:7, 16-19; 43:8; 56:10; 59:10). • turn to me for healing: The Lord was ready to heal those who truly repented, but not those who merely wanted to avoid judgment while holding on to their sinful ways.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":41874,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaiah","title_en":"Isaiah","content_ro":"<h3>Isaiah<\/h3>\n<p>Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their sons were Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3).<\/p>\n<p>Isaiah opposed social and political evil at all levels. He censured fortune-tellers. He rebuked kings for their willfulness and indifference. He denounced wealthy, influential people who ignored their responsibilities. And he exhorted everyone to obey God’s covenant. Isaiah opposed Canaanite idolatry and insincere religious observances (1:10-17; 29:13), proclaiming judgment and declaring that only a righteous remnant would survive (6:11-13). He foretold the coming Messiah, the peaceful prince of God’s kingdom (9:6-7; 11:1-11) who was also an obedient, suffering servant (53:3-12). The book of Isaiah has more overtones of the New Testament than any other Old Testament book and is frequently cited by New Testament authors.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:1–20:19; 2 Chr 26:22; 32:20, 32; Isa 1:1–66:24; Matt 3:3; 4:14-16; 8:17; 12:17-21; 13:14-15; 15:7-9; Mark 1:2-3; 7:6-7; Luke 3:4-6; 4:17-19; John 1:23; 12:38-41; Acts 8:28-34; 28:25-27; Rom 9:27-29; 10:15-16, 20-21; 15:12; Gal 4:27<\/p>","content_en":"<h3>Isaiah<\/h3>\n<p>Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their sons were Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3).<\/p>\n<p>Isaiah opposed social and political evil at all levels. He censured fortune-tellers. He rebuked kings for their willfulness and indifference. He denounced wealthy, influential people who ignored their responsibilities. And he exhorted everyone to obey God’s covenant. Isaiah opposed Canaanite idolatry and insincere religious observances (1:10-17; 29:13), proclaiming judgment and declaring that only a righteous remnant would survive (6:11-13). He foretold the coming Messiah, the peaceful prince of God’s kingdom (9:6-7; 11:1-11) who was also an obedient, suffering servant (53:3-12). The book of Isaiah has more overtones of the New Testament than any other Old Testament book and is frequently cited by New Testament authors.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:1–20:19; 2 Chr 26:22; 32:20, 32; Isa 1:1–66:24; Matt 3:3; 4:14-16; 8:17; 12:17-21; 13:14-15; 15:7-9; Mark 1:2-3; 7:6-7; Luke 3:4-6; 4:17-19; John 1:23; 12:38-41; Acts 8:28-34; 28:25-27; Rom 9:27-29; 10:15-16, 20-21; 15:12; Gal 4:27<\/p>","summary_ro":"Isaiah Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their ...","summary_en":"Isaiah Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69500,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaiah","title_en":"Isaiah","content_ro":"<h3>Isaiah<\/h3>\n<p>Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their sons were Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3).<\/p>\n<p>Isaiah opposed social and political evil at all levels. He censured fortune-tellers. He rebuked kings for their willfulness and indifference. He denounced wealthy, influential people who ignored their responsibilities. And he exhorted everyone to obey God’s covenant. Isaiah opposed Canaanite idolatry and insincere religious observances (1:10-17; 29:13), proclaiming judgment and declaring that only a righteous remnant would survive (6:11-13). He foretold the coming Messiah, the peaceful prince of God’s kingdom (9:6-7; 11:1-11) who was also an obedient, suffering servant (53:3-12). The book of Isaiah has more overtones of the New Testament than any other Old Testament book and is frequently cited by New Testament authors.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:1–20:19; 2 Chr 26:22; 32:20, 32; Isa 1:1–66:24; Matt 3:3; 4:14-16; 8:17; 12:17-21; 13:14-15; 15:7-9; Mark 1:2-3; 7:6-7; Luke 3:4-6; 4:17-19; John 1:23; 12:38-41; Acts 8:28-34; 28:25-27; Rom 9:27-29; 10:15-16, 20-21; 15:12; Gal 4:27<\/p>","content_en":"<h3>Isaiah<\/h3>\n<p>Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their sons were Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3).<\/p>\n<p>Isaiah opposed social and political evil at all levels. He censured fortune-tellers. He rebuked kings for their willfulness and indifference. He denounced wealthy, influential people who ignored their responsibilities. And he exhorted everyone to obey God’s covenant. Isaiah opposed Canaanite idolatry and insincere religious observances (1:10-17; 29:13), proclaiming judgment and declaring that only a righteous remnant would survive (6:11-13). He foretold the coming Messiah, the peaceful prince of God’s kingdom (9:6-7; 11:1-11) who was also an obedient, suffering servant (53:3-12). The book of Isaiah has more overtones of the New Testament than any other Old Testament book and is frequently cited by New Testament authors.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:1–20:19; 2 Chr 26:22; 32:20, 32; Isa 1:1–66:24; Matt 3:3; 4:14-16; 8:17; 12:17-21; 13:14-15; 15:7-9; Mark 1:2-3; 7:6-7; Luke 3:4-6; 4:17-19; John 1:23; 12:38-41; Acts 8:28-34; 28:25-27; Rom 9:27-29; 10:15-16, 20-21; 15:12; Gal 4:27<\/p>","summary_ro":"Isaiah Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their ...","summary_en":"Isaiah Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97126,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaiah","title_en":"Isaiah","content_ro":"<h3>Isaiah<\/h3>\n<p>Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their sons were Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3).<\/p>\n<p>Isaiah opposed social and political evil at all levels. He censured fortune-tellers. He rebuked kings for their willfulness and indifference. He denounced wealthy, influential people who ignored their responsibilities. And he exhorted everyone to obey God’s covenant. Isaiah opposed Canaanite idolatry and insincere religious observances (1:10-17; 29:13), proclaiming judgment and declaring that only a righteous remnant would survive (6:11-13). He foretold the coming Messiah, the peaceful prince of God’s kingdom (9:6-7; 11:1-11) who was also an obedient, suffering servant (53:3-12). The book of Isaiah has more overtones of the New Testament than any other Old Testament book and is frequently cited by New Testament authors.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:1–20:19; 2 Chr 26:22; 32:20, 32; Isa 1:1–66:24; Matt 3:3; 4:14-16; 8:17; 12:17-21; 13:14-15; 15:7-9; Mark 1:2-3; 7:6-7; Luke 3:4-6; 4:17-19; John 1:23; 12:38-41; Acts 8:28-34; 28:25-27; Rom 9:27-29; 10:15-16, 20-21; 15:12; Gal 4:27<\/p>","content_en":"<h3>Isaiah<\/h3>\n<p>Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their sons were Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3).<\/p>\n<p>Isaiah opposed social and political evil at all levels. He censured fortune-tellers. He rebuked kings for their willfulness and indifference. He denounced wealthy, influential people who ignored their responsibilities. And he exhorted everyone to obey God’s covenant. Isaiah opposed Canaanite idolatry and insincere religious observances (1:10-17; 29:13), proclaiming judgment and declaring that only a righteous remnant would survive (6:11-13). He foretold the coming Messiah, the peaceful prince of God’s kingdom (9:6-7; 11:1-11) who was also an obedient, suffering servant (53:3-12). The book of Isaiah has more overtones of the New Testament than any other Old Testament book and is frequently cited by New Testament authors.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:1–20:19; 2 Chr 26:22; 32:20, 32; Isa 1:1–66:24; Matt 3:3; 4:14-16; 8:17; 12:17-21; 13:14-15; 15:7-9; Mark 1:2-3; 7:6-7; Luke 3:4-6; 4:17-19; John 1:23; 12:38-41; Acts 8:28-34; 28:25-27; Rom 9:27-29; 10:15-16, 20-21; 15:12; Gal 4:27<\/p>","summary_ro":"Isaiah Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their ...","summary_en":"Isaiah Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124752,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Isaiah","title_en":"Isaiah","content_ro":"<h3>Isaiah<\/h3>\n<p>Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their sons were Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3).<\/p>\n<p>Isaiah opposed social and political evil at all levels. He censured fortune-tellers. He rebuked kings for their willfulness and indifference. He denounced wealthy, influential people who ignored their responsibilities. And he exhorted everyone to obey God’s covenant. Isaiah opposed Canaanite idolatry and insincere religious observances (1:10-17; 29:13), proclaiming judgment and declaring that only a righteous remnant would survive (6:11-13). He foretold the coming Messiah, the peaceful prince of God’s kingdom (9:6-7; 11:1-11) who was also an obedient, suffering servant (53:3-12). The book of Isaiah has more overtones of the New Testament than any other Old Testament book and is frequently cited by New Testament authors.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:1–20:19; 2 Chr 26:22; 32:20, 32; Isa 1:1–66:24; Matt 3:3; 4:14-16; 8:17; 12:17-21; 13:14-15; 15:7-9; Mark 1:2-3; 7:6-7; Luke 3:4-6; 4:17-19; John 1:23; 12:38-41; Acts 8:28-34; 28:25-27; Rom 9:27-29; 10:15-16, 20-21; 15:12; Gal 4:27<\/p>","content_en":"<h3>Isaiah<\/h3>\n<p>Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their sons were Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3).<\/p>\n<p>Isaiah opposed social and political evil at all levels. He censured fortune-tellers. He rebuked kings for their willfulness and indifference. He denounced wealthy, influential people who ignored their responsibilities. And he exhorted everyone to obey God’s covenant. Isaiah opposed Canaanite idolatry and insincere religious observances (1:10-17; 29:13), proclaiming judgment and declaring that only a righteous remnant would survive (6:11-13). He foretold the coming Messiah, the peaceful prince of God’s kingdom (9:6-7; 11:1-11) who was also an obedient, suffering servant (53:3-12). The book of Isaiah has more overtones of the New Testament than any other Old Testament book and is frequently cited by New Testament authors.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:1–20:19; 2 Chr 26:22; 32:20, 32; Isa 1:1–66:24; Matt 3:3; 4:14-16; 8:17; 12:17-21; 13:14-15; 15:7-9; Mark 1:2-3; 7:6-7; Luke 3:4-6; 4:17-19; John 1:23; 12:38-41; Acts 8:28-34; 28:25-27; Rom 9:27-29; 10:15-16, 20-21; 15:12; Gal 4:27<\/p>","summary_ro":"Isaiah Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their ...","summary_en":"Isaiah Isaiah was a Judean prophet during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He was the son of Amoz (Isa 1:1) and was possibly related to King Amaziah. He lived in Jerusalem, was well educated, and had deep insight into human nature. He had a long ministry (about 740~685 BC); as Judah’s political and religious counselor, he had access to kings and was apparently the court historian (2 Chr 26:22; 32:32). Isaiah’s wife was called a “prophetess” (see Study Note on Isa 8:3); their ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9380,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Desert","title_en":"Desert","content_ro":"<h3>DESERT<\/h3>\n\n<p>Empty waste place, often arid, sandy, and incapable of sustaining vegetable life, as for example the Negev of southern Palestine. A desert frequently includes local areas where marginal life is possible. The most common Hebrew term for desert means “wilderness” and is perhaps related to a verb meaning “to drive,” as a shepherd drives sheep to pasturage. The Greek word commonly used in the NT and in the Septuagint (ancient Greek translation of the OT) implies an unenclosed, uncultivated area where wild beasts roam (Dt 32:10; Jb 24:5). The wilderness is also sometimes a place of pasturage (Ex 3:1; Ps 65:12; Jer 23:10; Jl 2:22).<\/p>\n<p>The Bible often refers to wilderness regions (e.g., Gn 16:7; 21:20; 1 Sm 17:28; Mt 3:1; Mk 1:13; Lk 15:4). “Wilderness” is usually a place with no settled population (Nm 14:33; Dt 32:10; Jb 38:26; Prv 21:19; Jer 9:2) but is the dwelling place of wildlife: the vulture (Ps 102:6), wild asses (Jb 24:5), jackals (Mal 1:3), and ostriches (Lam 4:3). The term is also used figuratively (Hos 2:3; Jer 2:31).<\/p>\n<p>Another Hebrew term for desert, from a root meaning “to be arid,” refers to an infertile, desolate, bare steppe (Jb 24:5; Is 33:9; Jer 51:43). The plural form of that word describes topographical features of the desert plains of Moab (Nm 22:1; 26:3, 63; Dt 34:1) and of Jericho (Jos 4:13; 5:10; 2 Kgs 25:5). With the definite article, that word (the Arabah) is the plain of the Jordan Valley and of the environs of the Dead Sea. The geography of that region contains sharp contrasts; the Jordan Valley, dense with a junglelike forest sheltering wild beasts (including lions in biblical times), gives way to the steppe lands of the Dead Sea area, which have always been desert.<\/p>\n<p>Two other Hebrew terms, meaning “waste” and “ruin,” refer to districts or settlements once inhabited but later devastated (Is 1:7; 5:9; 6:11; Jer 42:18; Ez 35:7). They are also used more generally for any desolate or waste place (Lv 26:31, 33; Jb 3:14; Pss 9:6; 109:10; Is 5:17; 44:26; 51:3; 52:9; Jer 7:34; Ez 5:14). One of them is also used once for the wilderness of the exodus (Is 48:21). Another word meaning “waste” (Ps 78:40; Is 43:19-20), when prefixed with the definite article, is a proper name for Jeshimon, a tract of land west of the Dead Sea (Nm 21:20; 1 Sm 23:24; 26:1).<\/p>\n<p>In the NT the noun for “wilderness” and the adjective “desert” (Mt 3:1; 24:26; Lk 5:16; Jn 6:31; Acts 8:26) come from the same Greek root.<\/p>\n<p>The whole of biblical history has been interpreted as having a desert or wilderness motif. It can be seen in the realm of disobedient human experience outside the Garden of Eden; in the wandering of Israel during the exodus; in the struggle between pure faith in the desert and soft, idolatrous city life. The desert is viewed as a realm of demons and death (Dt 32:17; Is 34:13-14); its demonic wildness resembles the primeval chaos of the Creation (Gn 1:2; Jb 26:7). Several moving passages of Scripture deal with renewal of life in a desert valley (e.g., Ez 37), or with transformation of arid land into a productive garden (Is 41:18-20).<\/p>\n<p>The desert is also a place where God is close to his people (Dt 32:10-12), both watching over them and testing their obedience (Jer 2:2; Hos 2:14-15). Finally, the desert is a place of refuge, cleansing, and consecration. In the Gospels the desert theme of the exodus recurs in the 40 days and nights in which Jesus was tempted in the wilderness (Mk 1:13; cf. Ps 91). The desert fathers of the early church and the hermits of the Middle Ages emulated the prophet Elijah and John the Baptist (1 Kgs 19:4-8; Mt 3:1-6).<\/p>\n<p><em>See also<\/em> Negeb, Negev; Palestine; Wilderness.<\/p>","content_en":"<h3>DESERT<\/h3>\n\n<p>Empty waste place, often arid, sandy, and incapable of sustaining vegetable life, as for example the Negev of southern Palestine. A desert frequently includes local areas where marginal life is possible. The most common Hebrew term for desert means “wilderness” and is perhaps related to a verb meaning “to drive,” as a shepherd drives sheep to pasturage. The Greek word commonly used in the NT and in the Septuagint (ancient Greek translation of the OT) implies an unenclosed, uncultivated area where wild beasts roam (Dt 32:10; Jb 24:5). The wilderness is also sometimes a place of pasturage (Ex 3:1; Ps 65:12; Jer 23:10; Jl 2:22).<\/p>\n<p>The Bible often refers to wilderness regions (e.g., Gn 16:7; 21:20; 1 Sm 17:28; Mt 3:1; Mk 1:13; Lk 15:4). “Wilderness” is usually a place with no settled population (Nm 14:33; Dt 32:10; Jb 38:26; Prv 21:19; Jer 9:2) but is the dwelling place of wildlife: the vulture (Ps 102:6), wild asses (Jb 24:5), jackals (Mal 1:3), and ostriches (Lam 4:3). The term is also used figuratively (Hos 2:3; Jer 2:31).<\/p>\n<p>Another Hebrew term for desert, from a root meaning “to be arid,” refers to an infertile, desolate, bare steppe (Jb 24:5; Is 33:9; Jer 51:43). The plural form of that word describes topographical features of the desert plains of Moab (Nm 22:1; 26:3, 63; Dt 34:1) and of Jericho (Jos 4:13; 5:10; 2 Kgs 25:5). With the definite article, that word (the Arabah) is the plain of the Jordan Valley and of the environs of the Dead Sea. The geography of that region contains sharp contrasts; the Jordan Valley, dense with a junglelike forest sheltering wild beasts (including lions in biblical times), gives way to the steppe lands of the Dead Sea area, which have always been desert.<\/p>\n<p>Two other Hebrew terms, meaning “waste” and “ruin,” refer to districts or settlements once inhabited but later devastated (Is 1:7; 5:9; 6:11; Jer 42:18; Ez 35:7). They are also used more generally for any desolate or waste place (Lv 26:31, 33; Jb 3:14; Pss 9:6; 109:10; Is 5:17; 44:26; 51:3; 52:9; Jer 7:34; Ez 5:14). One of them is also used once for the wilderness of the exodus (Is 48:21). Another word meaning “waste” (Ps 78:40; Is 43:19-20), when prefixed with the definite article, is a proper name for Jeshimon, a tract of land west of the Dead Sea (Nm 21:20; 1 Sm 23:24; 26:1).<\/p>\n<p>In the NT the noun for “wilderness” and the adjective “desert” (Mt 3:1; 24:26; Lk 5:16; Jn 6:31; Acts 8:26) come from the same Greek root.<\/p>\n<p>The whole of biblical history has been interpreted as having a desert or wilderness motif. It can be seen in the realm of disobedient human experience outside the Garden of Eden; in the wandering of Israel during the exodus; in the struggle between pure faith in the desert and soft, idolatrous city life. The desert is viewed as a realm of demons and death (Dt 32:17; Is 34:13-14); its demonic wildness resembles the primeval chaos of the Creation (Gn 1:2; Jb 26:7). Several moving passages of Scripture deal with renewal of life in a desert valley (e.g., Ez 37), or with transformation of arid land into a productive garden (Is 41:18-20).<\/p>\n<p>The desert is also a place where God is close to his people (Dt 32:10-12), both watching over them and testing their obedience (Jer 2:2; Hos 2:14-15). Finally, the desert is a place of refuge, cleansing, and consecration. In the Gospels the desert theme of the exodus recurs in the 40 days and nights in which Jesus was tempted in the wilderness (Mk 1:13; cf. Ps 91). The desert fathers of the early church and the hermits of the Middle Ages emulated the prophet Elijah and John the Baptist (1 Kgs 19:4-8; Mt 3:1-6).<\/p>\n<p><em>See also<\/em> Negeb, Negev; Palestine; Wilderness.<\/p>","summary_ro":"DESERT Empty waste place, often arid, sandy, and incapable of sustaining vegetable life, as for example the Negev of southern Palestine. A desert frequently includes local areas where marginal life is possible. The most common Hebrew term for desert means “wilderness” and is perhaps related to a verb meaning “to drive,” as a shepherd drives sheep to pasturage. The Greek word commonly used in the NT and in the Septuagint (ancient Greek translation of the OT) implies an unenclosed, uncultivated...","summary_en":"DESERT Empty waste place, often arid, sandy, and incapable of sustaining vegetable life, as for example the Negev of southern Palestine. A desert frequently includes local areas where marginal life is possible. The most common Hebrew term for desert means “wilderness” and is perhaps related to a verb meaning “to drive,” as a shepherd drives sheep to pasturage. The Greek word commonly used in the NT and in the Septuagint (ancient Greek translation of the OT) implies an unenclosed, uncultivated...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17751,"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":22518,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Land","title_en":"Land","content_ro":"<h3>LAND<\/h3>\n<p>The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were driven from the Garden of Eden, and the earth became cursed. They were forced to toil and sweat in order to subdue the earth and provide for their own subsistence because the harvest was choked by thorns and thistles.<\/p>\n<p>After murdering his brother, Cain receives an individual intensification of the land curse as punishment. He is told that the earth will not yield its produce for him even with hard labor, forcing him to wander from one place to another. With no permanent homeland, Cain is denied the enjoyment of rest and prosperity. Because of sin, the important human aspiration for a sense of place is refused to Cain (Gn 4:12).<\/p>\n<p>After the Flood, which was God’s judgment on an exceedingly wicked human race, humans again provoked God’s wrath; the construction of the Tower of Babel exalts human might apart from God. God intervenes to confuse the people’s language and “scatter them abroad upon the face of the earth” (11:9). Genesis 1–11 is thus characterized by a sequence of narratives describing land loss with its attendant deprivations as a consequence of sin and rebellion against God.<\/p>\n<p class=\"h2\" id=\"LandandtheAbrahamicCovenant\">Land and the Abrahamic Covenant<\/p>\n<p>In the time of Abraham, God intervened in human affairs to provide a special homeland for a select group of people who are set apart unto himself. It is here that the Promised Land theme is introduced in Scripture. God said to Abraham, “Leave your country, your relatives, and your father’s house, and go to the land that I will show you. I will cause you to become the father of a great nation” (Gn 12:1-2, <span>nlt<\/span>). This promise to Abraham is enlarged upon in Genesis 12:7; 13:14-18; 15:7-21; 17:7-8. Abraham is told that the land of Canaan is to be the “everlasting possession” of his descendants (17:8).<\/p>\n<p>The OT narrative then traces Abraham’s line of descent through Isaac and Jacob, and tells of the migration of Jacob’s family to Egypt, where during approximately four centuries they became a great and numerous people. During this period, the promise of possession of the land of Canaan is reiterated (Gn 28:15; 35:11-12; 46:3-4; 50:24) and held before Abraham’s descendants as an integral feature of God’s covenantal promises.<\/p>\n<p class=\"h2\" id=\"LandandtheMosaicCovenant\">Land and the Mosaic Covenant<\/p>\n<p>When God called Moses to lead the Israelites out of Egypt, he associated Moses’ task with the fulfillment of the promises to the patriarchs: “I have remembered my covenant with them. . . . I will make you my own special people, and I will be your God. . . . I will bring you into the land I swore to give to Abraham, Isaac, and Jacob. It will be your very own property” (Ex 6:5-8, <span>nlt<\/span>). Israel is to be delivered from Egypt for two reasons: first, in order to be established as God’s covenant people at Mt Sinai, and second, in order to possess the land promised to their fathers. It is of utmost significance, however, that with the establishment of the Mosaic covenant the continued possession of the land is made dependent on obedience. Should Israel violate the covenantal obligations, it will bring upon itself the covenant curses, the most severe of which is banishment from the Promised Land (Lv 26:32-33). This does not mean that God will abandon his people and the land totally or forever, because God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lv 26:42, <span>nlt<\/span>).<\/p>\n<p>During the reign of King David, the promise of land received at least a provisional fulfillment. Although it is true that initial fulfillment occurred when Joshua entered the land, at that time the territory did not extend to the borders promised Abraham (Gn 15:18) and much of the land that was occupied still contained pockets of resistance by the former inhabitants (Jos 13:1-6; Jgs 1). It was not until the time of David that the land was fully possessed as originally promised (2 Sm 8; 1 Kgs 4:21, 24).<\/p>\n<p>The responsibility of the king to observe the law, and the connection between covenantal obedience and possession of the land is again made clear when Solomon dedicates the temple (1 Kgs 9:4-9). Disobedience will bring not only expulsion from the land but also the destruction of the temple.<\/p>\n<p>The subsequent history of the divided-kingdom era is for the most part a history of covenant abrogation, by the people as well as the kings. The Lord sent repeated warnings through the prophets that such disobedience could only lead to expulsion from the land. But their message fell on deaf ears (Is 6:11-12; Am 5:27; 7:17; Hos 9:17). The kings repeatedly proved themselves to be unworthy of the office.<\/p>\n<p>As the people persisted in their evil way, Jeremiah announced that Nebuchadnezzar was to be the Lord’s agent to drive them from the land (Jer 21:2; 22:25; 25:8-9; 27:6; 28:14; 29:21). However, Jeremiah and other prophets also looked beyond the exile to a future restoration and return to the land (Jer 32:6-25). Historically, this was accomplished under the rule of Cyrus the Great of Persia (538 <span>BC<\/span>) and is described in the books of Ezra and Nehemiah.<\/p>\n<p>A difficulty of interpretation arises in finding an adequate fulfillment of certain prophecies of the return (cf. Ez 37; Am 9:14-15), which envision great prosperity and permanent possession of the land under the rule of a Davidic king. The intertestamental period does not seem to be a suitable fulfillment for these predictions.<\/p>\n<p class=\"h2\" id=\"LandandtheNewCovenant\">Land and the New Covenant<\/p>\n<p>In the NT the land theme is much less prominent and seems mostly to be given a spiritual symbolism. The writer of Hebrews suggests that Abraham understood the land promise as something that pointed beyond a merely geographical fulfillment to a higher and far more satisfying heavenly home. Realizing the imperfection and transitory nature of all that this world offers, Abraham looked beyond the temporal fulfillment of the land promise for a city whose builder and maker is God (Heb 11:10), and he sought a “better country, that is, a heavenly one” (v 16). In the NT it appears that Israel’s land promise and entrance into Canaan is to be understood as typifying something of the future heavenly rest awaiting God’s people (Heb 3–4). Perhaps this explains the OT stress on the connection between Israel’s living in obedience to God’s law and their possession of the land. When the Israelites do not typify a condition of holiness, they disqualify themselves from typifying a condition of blessedness, and thus are either denied access to or driven from the land. The NT indicates that it is God’s purpose to prepare an eternal homeland for his people where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rv 21).<\/p>\n<p>The OT land promises have been viewed by some as having only typical significance. In the light of Christ’s incarnation any statement of Scripture concerning a future for the land is to be interpreted as fulfilled in a spiritual sense in the church. The church is now the new Israel and heir of the OT promises. Because God’s kingdom is now a spiritual reality, it is considered a misunderstanding of the OT to expect yet future fulfillments of the OT prophecies of Israel’s return to the land and an establishment of a period of peace and prosperity under the rule of Christ, the Son of David (cf. Is 2:1-5; 11:6-11; Ez 37; Am 9:14-15). To abide in Christ is considered an adequate fulfillment of the physical and geographical promises of the OT economy.<\/p>\n<p>Others, while not denying typical significance for these OT realities, would suggest that the land promises are still operative in the physical and geographical categories in which they were given. It is pointed out that Paul argues in Romans 9–11 that there is yet a future for national Israel. In spite of Israel’s history of disobedience, climaxing in the rejection of the Messiah, the election and calling of God is irrevocable, and Israel is yet to be reingrafted in the olive tree from which it had previously been cut off. Luke says that Jerusalem will be trodden down by the Gentiles until the times of the Gentiles are fulfilled (Lk 21:24), indicating that there is to be a future time when Jerusalem will again be possessed by the Jewish nation. This does not necessarily mean that one must view the present state of Israel as the direct fulfillment of the OT promises of return to the land. The OT indicates that the return will be occasioned by belief (Dt 30:1-16). The present return is in unbelief. At the same time, the remarkable preservation of the Jewish people over the centuries and the recent reestablishment of the nation are perhaps to be understood as anticipations or signs of a future and more complete realization of the OT land promises.<\/p>","content_en":"<h3>LAND<\/h3>\n<p>The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were driven from the Garden of Eden, and the earth became cursed. They were forced to toil and sweat in order to subdue the earth and provide for their own subsistence because the harvest was choked by thorns and thistles.<\/p>\n<p>After murdering his brother, Cain receives an individual intensification of the land curse as punishment. He is told that the earth will not yield its produce for him even with hard labor, forcing him to wander from one place to another. With no permanent homeland, Cain is denied the enjoyment of rest and prosperity. Because of sin, the important human aspiration for a sense of place is refused to Cain (Gn 4:12).<\/p>\n<p>After the Flood, which was God’s judgment on an exceedingly wicked human race, humans again provoked God’s wrath; the construction of the Tower of Babel exalts human might apart from God. God intervenes to confuse the people’s language and “scatter them abroad upon the face of the earth” (11:9). Genesis 1–11 is thus characterized by a sequence of narratives describing land loss with its attendant deprivations as a consequence of sin and rebellion against God.<\/p>\n<p class=\"h2\" id=\"LandandtheAbrahamicCovenant\">Land and the Abrahamic Covenant<\/p>\n<p>In the time of Abraham, God intervened in human affairs to provide a special homeland for a select group of people who are set apart unto himself. It is here that the Promised Land theme is introduced in Scripture. God said to Abraham, “Leave your country, your relatives, and your father’s house, and go to the land that I will show you. I will cause you to become the father of a great nation” (Gn 12:1-2, <span>nlt<\/span>). This promise to Abraham is enlarged upon in Genesis 12:7; 13:14-18; 15:7-21; 17:7-8. Abraham is told that the land of Canaan is to be the “everlasting possession” of his descendants (17:8).<\/p>\n<p>The OT narrative then traces Abraham’s line of descent through Isaac and Jacob, and tells of the migration of Jacob’s family to Egypt, where during approximately four centuries they became a great and numerous people. During this period, the promise of possession of the land of Canaan is reiterated (Gn 28:15; 35:11-12; 46:3-4; 50:24) and held before Abraham’s descendants as an integral feature of God’s covenantal promises.<\/p>\n<p class=\"h2\" id=\"LandandtheMosaicCovenant\">Land and the Mosaic Covenant<\/p>\n<p>When God called Moses to lead the Israelites out of Egypt, he associated Moses’ task with the fulfillment of the promises to the patriarchs: “I have remembered my covenant with them. . . . I will make you my own special people, and I will be your God. . . . I will bring you into the land I swore to give to Abraham, Isaac, and Jacob. It will be your very own property” (Ex 6:5-8, <span>nlt<\/span>). Israel is to be delivered from Egypt for two reasons: first, in order to be established as God’s covenant people at Mt Sinai, and second, in order to possess the land promised to their fathers. It is of utmost significance, however, that with the establishment of the Mosaic covenant the continued possession of the land is made dependent on obedience. Should Israel violate the covenantal obligations, it will bring upon itself the covenant curses, the most severe of which is banishment from the Promised Land (Lv 26:32-33). This does not mean that God will abandon his people and the land totally or forever, because God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lv 26:42, <span>nlt<\/span>).<\/p>\n<p>During the reign of King David, the promise of land received at least a provisional fulfillment. Although it is true that initial fulfillment occurred when Joshua entered the land, at that time the territory did not extend to the borders promised Abraham (Gn 15:18) and much of the land that was occupied still contained pockets of resistance by the former inhabitants (Jos 13:1-6; Jgs 1). It was not until the time of David that the land was fully possessed as originally promised (2 Sm 8; 1 Kgs 4:21, 24).<\/p>\n<p>The responsibility of the king to observe the law, and the connection between covenantal obedience and possession of the land is again made clear when Solomon dedicates the temple (1 Kgs 9:4-9). Disobedience will bring not only expulsion from the land but also the destruction of the temple.<\/p>\n<p>The subsequent history of the divided-kingdom era is for the most part a history of covenant abrogation, by the people as well as the kings. The Lord sent repeated warnings through the prophets that such disobedience could only lead to expulsion from the land. But their message fell on deaf ears (Is 6:11-12; Am 5:27; 7:17; Hos 9:17). The kings repeatedly proved themselves to be unworthy of the office.<\/p>\n<p>As the people persisted in their evil way, Jeremiah announced that Nebuchadnezzar was to be the Lord’s agent to drive them from the land (Jer 21:2; 22:25; 25:8-9; 27:6; 28:14; 29:21). However, Jeremiah and other prophets also looked beyond the exile to a future restoration and return to the land (Jer 32:6-25). Historically, this was accomplished under the rule of Cyrus the Great of Persia (538 <span>BC<\/span>) and is described in the books of Ezra and Nehemiah.<\/p>\n<p>A difficulty of interpretation arises in finding an adequate fulfillment of certain prophecies of the return (cf. Ez 37; Am 9:14-15), which envision great prosperity and permanent possession of the land under the rule of a Davidic king. The intertestamental period does not seem to be a suitable fulfillment for these predictions.<\/p>\n<p class=\"h2\" id=\"LandandtheNewCovenant\">Land and the New Covenant<\/p>\n<p>In the NT the land theme is much less prominent and seems mostly to be given a spiritual symbolism. The writer of Hebrews suggests that Abraham understood the land promise as something that pointed beyond a merely geographical fulfillment to a higher and far more satisfying heavenly home. Realizing the imperfection and transitory nature of all that this world offers, Abraham looked beyond the temporal fulfillment of the land promise for a city whose builder and maker is God (Heb 11:10), and he sought a “better country, that is, a heavenly one” (v 16). In the NT it appears that Israel’s land promise and entrance into Canaan is to be understood as typifying something of the future heavenly rest awaiting God’s people (Heb 3–4). Perhaps this explains the OT stress on the connection between Israel’s living in obedience to God’s law and their possession of the land. When the Israelites do not typify a condition of holiness, they disqualify themselves from typifying a condition of blessedness, and thus are either denied access to or driven from the land. The NT indicates that it is God’s purpose to prepare an eternal homeland for his people where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rv 21).<\/p>\n<p>The OT land promises have been viewed by some as having only typical significance. In the light of Christ’s incarnation any statement of Scripture concerning a future for the land is to be interpreted as fulfilled in a spiritual sense in the church. The church is now the new Israel and heir of the OT promises. Because God’s kingdom is now a spiritual reality, it is considered a misunderstanding of the OT to expect yet future fulfillments of the OT prophecies of Israel’s return to the land and an establishment of a period of peace and prosperity under the rule of Christ, the Son of David (cf. Is 2:1-5; 11:6-11; Ez 37; Am 9:14-15). To abide in Christ is considered an adequate fulfillment of the physical and geographical promises of the OT economy.<\/p>\n<p>Others, while not denying typical significance for these OT realities, would suggest that the land promises are still operative in the physical and geographical categories in which they were given. It is pointed out that Paul argues in Romans 9–11 that there is yet a future for national Israel. In spite of Israel’s history of disobedience, climaxing in the rejection of the Messiah, the election and calling of God is irrevocable, and Israel is yet to be reingrafted in the olive tree from which it had previously been cut off. Luke says that Jerusalem will be trodden down by the Gentiles until the times of the Gentiles are fulfilled (Lk 21:24), indicating that there is to be a future time when Jerusalem will again be possessed by the Jewish nation. This does not necessarily mean that one must view the present state of Israel as the direct fulfillment of the OT promises of return to the land. The OT indicates that the return will be occasioned by belief (Dt 30:1-16). The present return is in unbelief. At the same time, the remarkable preservation of the Jewish people over the centuries and the recent reestablishment of the nation are perhaps to be understood as anticipations or signs of a future and more complete realization of the OT land promises.<\/p>","summary_ro":"LAND The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were dr...","summary_en":"LAND The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were dr...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32704,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Remnant","title_en":"Remnant","content_ro":"<h3>REMNANT<\/h3>\n<p>Group of people who survive a catastrophe brought about by God, ordinarily in judgment for sin. This group becomes the nucleus for the continuation of mankind or the people of God; the future existence of the larger group depends on this purified, holy remnant that has undergone and survived the judgment of God. The remnant concept is found in all periods of redemptive history where catastrophe—be it natural disaster, disease, warfare, or other instruments—threatens the continuity of God’s purposes. From the Creation account to the end of the OT, the concept is progressively sharpened.<\/p>\n<p class=\"h2\" id=\"TheProblem\">The Problem<\/p>\n<p>The theological problem that the remnant concept addresses is the tension between the grace and promises of God over against his holiness and just judgment of sin. This tension between God’s grace and his judgment presents a distinction between the true and false people of God and between the present and future people of God. The holy, pure, and true people of God will survive his judgment on sin as a faithful remnant and will become the nucleus of a renewed, chosen people. The purposes of God are not frustrated but are effected among that true and renewed people.<\/p>\n<p>The concept is one that cuts in two directions. On the one hand, depending on the imminent expectation of the biblical author, it may emphasize judgment, that God is on the verge of destroying his people because of their sin; the remnant itself may even be threatened because the contemplated judgment is so severe. On the other hand, the fact that a remnant survives emphasizes both the grace of God (his favor shown to those he has kept safe) and the dawning of a new age and a new community, which inherits the promises of God as it springs from that remnant.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>Prior to the Patriarchal Period<\/h5>\n<p>The first passage exhibiting the remnant concept is the account of the fall of man. Though there is no immediate loss of life or numerical reduction, the judgment of God threatens the continued existence of mankind (Gn 3:15-19). Judgment is averted by God’s grace, and Adam and Eve become the nucleus of humanity; the hopes of the future are focused in their offspring (3:16, 20; 4:1). God’s purposes for mankind will be realized through the seed of the woman.<\/p>\n<p>The Flood narrative is more specific. Because of the wickedness of mankind, God determined to blot out all life. However, a righteous man who was blameless before God, together with his family, received God’s favor (Gn 6:8-9; Heb 11:7). Only Noah and those with him in the ark survived the judgment of God (Gn 7:23). The continued existence of mankind focuses in the fruitfulness and increase of his sons (9:1), introducing a new age and a new covenant (vv 8-17). God’s purposes for mankind will be realized in the seed of Noah.<\/p>\n<h5>From the Patriarchal Period to the Monarchy<\/h5>\n<p>Not all passages contributing to the development of the remnant motif involve the threat of universal judgment. The sins of the twin cities of Sodom and Gomorrah were so grievous that God determined to destroy them. For the sake of his servant Abraham (Gn 18:16-19; 19:29) and because of Lot’s righteousness (2 Pt 2:8), God spared Lot and his two daughters. Abraham’s negotiations with God to spare the entire city if 50, and finally even 10, righteous persons could be found there (Gn 18:22-33) emphasize again that the righteous escape judgment. God will not sweep away the righteous with the wicked; even when they hesitated, he was merciful and led them out of the city (19:16, 29).<\/p>\n<p>The story of Joseph is the literary bridge from the children of Jacob, a family in Canaan (Gn 46:26-27), to the thousands of children of Israel at the time of the exodus. The dominant theological motif in the story is the preservation of the patriarch’s family in the face of mortal threat from famine. God sent Joseph into Egypt to save lives and to preserve for his family a remnant (45:6-7). Joseph’s brothers intended harm, but God turned it to good—to the saving of many lives (50:19-20). Once again the purposes of God are not thwarted but will be realized in these survivors from the threat of extinction.<\/p>\n<p>Obedience to the commands of God and trust in his promises are at issue when the spies return from reconnoitering Canaan (Nm 13–14). Representatives from all the tribes had explored the land. In spite of their agreement about its excellence, all but two of the spies reported that the land could not be taken. Because of their grumbling, God announced his intention to destroy them all and to recreate a greater nation from his faithful servant Moses. After Moses interceded on behalf of the people, the Lord relented. Instead of destruction for all, only Joshua and Caleb would enter the promised inheritance because of their faithful report. The people would remain in the wilderness 40 years until all died except these two. The transgressors would die, but the faithful remnant would receive the promise.<\/p>\n<p>The law, too, stipulates that faithfulness is required to retain possession of the land. Disobedience would bring disease, defeat in war, drought, crop failure, attack by wild animals, death by sword and famine, cannibalism, destruction of cities, and exile into enemy lands (Lv 26:1-39). But for those who were left, those who confessed their sins and repented—the remnant—God would keep his covenant with them, restore them to their land, and realize his purpose through them.<\/p>\n<h5>From the Monarchy to the Exile<\/h5>\n<p>Even in the apostate northern kingdom the Lord kept his faithful remnant. At the end of a three-year drought in punishment for sins in the northern kingdom (1 Kgs 17:1; 18:1) and after the victory over the priests of Baal at Mt Carmel, Elijah went to Mt Sinai, fleeing for his life from Jezebel (ch 19). There he lamented that Israel had given itself totally to false worship and that he alone was left of the faithful. God replied by instructing him to anoint Jehu as king and Elisha as his prophetic successor. Jehu and Elisha would destroy the apostate, while God preserved for himself the 7,000 who had not bowed the knee to Baal. The faithful remnant would be spared destruction.<\/p>\n<p>The preexilic prophets emphasized the smallness of the remnant that would survive the destruction under Assyria and Babylon. Amos warned of great judgment that would threaten even the remnant itself. God would destroy the sinful kingdom, though not totally. Isaiah, too, speaks of the smallness of the remnant. Israel is left like a shelter in a vineyard, a hut in a melon field only narrowly avoiding the fate of Sodom and Gomorrah (Is 1:8-9). It is left like a pole on a hilltop (30:17), like the stump of a felled tree (6:13). When the reaper gathers his harvest, Israel is the gleanings that are left, the few olives that remain in the top of the tree (17:4-6). But from the stump of that felled tree will spring new life (6:11-13). Those who survive in Jerusalem will be holy, and the Lord will bring a new shoot from the stump of Jesse, a righteous servant (the Branch) who will bring the remnant of the people of God from many nations (4:2-3; 11:1-16). After God has purged away the iniquity of the people, Jerusalem would be known as the city of righteousness (1:21-26).<\/p>\n<h5>During the Exile<\/h5>\n<p>From his vantage point among the exiles by the Kebar River (Ez 1:1), Ezekiel was concerned about the future remnant and the promises of restoration. In a vision (ch 9), he saw a scribe pass through the city of Jerusalem placing a mark on the foreheads of all who grieved for the sins committed in the city. Behind the scribe came a group of warriors slaying all who did not have the mark on their foreheads. Fearing the destruction of all the people, Ezekiel called out, “O <span>Lord<\/span>, will you destroy the entire remnant of Israel?” Immediately thereafter, he saw the glory cloud—the visible presence of God in the midst of his people—rise and depart from the temple (ch 10). Ezekiel prophesied judgment on the leaders of Israel, and Pelatiah (whose name means “escape”) died, prompting Ezekiel to ask again, “O <span>Lord<\/span>, will you destroy the entire remnant of Israel?” (11:13). The Lord will gather his people and restore them to their land as a pure people free of idolatry. Though their sins were great, there would yet be mercy and restoration for a purified nation. The glory cloud that Ezekiel saw departing from the temple will return to a new temple (ch 43). The people will no longer stray from God (14:11) but will enjoy a new and everlasting covenant (16:60-62). Ezekiel recalled the remnant motif as it applied to the wilderness community after the exodus: many will leave the land of bondage, and the rebellious will die along the way, not entering Israel (20:35-38). God will gather his flock, and they will have “one shepherd, my servant David” (34:20-24). God will remove their hearts of stone, give them hearts of flesh, and put his Spirit in them (36:24-27). Though Israel appears dead and incapable of living again, yet God will speak to these dry bones and bring them to life (37:1-14).<\/p>","content_en":"<h3>REMNANT<\/h3>\n<p>Group of people who survive a catastrophe brought about by God, ordinarily in judgment for sin. This group becomes the nucleus for the continuation of mankind or the people of God; the future existence of the larger group depends on this purified, holy remnant that has undergone and survived the judgment of God. The remnant concept is found in all periods of redemptive history where catastrophe—be it natural disaster, disease, warfare, or other instruments—threatens the continuity of God’s purposes. From the Creation account to the end of the OT, the concept is progressively sharpened.<\/p>\n<p class=\"h2\" id=\"TheProblem\">The Problem<\/p>\n<p>The theological problem that the remnant concept addresses is the tension between the grace and promises of God over against his holiness and just judgment of sin. This tension between God’s grace and his judgment presents a distinction between the true and false people of God and between the present and future people of God. The holy, pure, and true people of God will survive his judgment on sin as a faithful remnant and will become the nucleus of a renewed, chosen people. The purposes of God are not frustrated but are effected among that true and renewed people.<\/p>\n<p>The concept is one that cuts in two directions. On the one hand, depending on the imminent expectation of the biblical author, it may emphasize judgment, that God is on the verge of destroying his people because of their sin; the remnant itself may even be threatened because the contemplated judgment is so severe. On the other hand, the fact that a remnant survives emphasizes both the grace of God (his favor shown to those he has kept safe) and the dawning of a new age and a new community, which inherits the promises of God as it springs from that remnant.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>Prior to the Patriarchal Period<\/h5>\n<p>The first passage exhibiting the remnant concept is the account of the fall of man. Though there is no immediate loss of life or numerical reduction, the judgment of God threatens the continued existence of mankind (Gn 3:15-19). Judgment is averted by God’s grace, and Adam and Eve become the nucleus of humanity; the hopes of the future are focused in their offspring (3:16, 20; 4:1). God’s purposes for mankind will be realized through the seed of the woman.<\/p>\n<p>The Flood narrative is more specific. Because of the wickedness of mankind, God determined to blot out all life. However, a righteous man who was blameless before God, together with his family, received God’s favor (Gn 6:8-9; Heb 11:7). Only Noah and those with him in the ark survived the judgment of God (Gn 7:23). The continued existence of mankind focuses in the fruitfulness and increase of his sons (9:1), introducing a new age and a new covenant (vv 8-17). God’s purposes for mankind will be realized in the seed of Noah.<\/p>\n<h5>From the Patriarchal Period to the Monarchy<\/h5>\n<p>Not all passages contributing to the development of the remnant motif involve the threat of universal judgment. The sins of the twin cities of Sodom and Gomorrah were so grievous that God determined to destroy them. For the sake of his servant Abraham (Gn 18:16-19; 19:29) and because of Lot’s righteousness (2 Pt 2:8), God spared Lot and his two daughters. Abraham’s negotiations with God to spare the entire city if 50, and finally even 10, righteous persons could be found there (Gn 18:22-33) emphasize again that the righteous escape judgment. God will not sweep away the righteous with the wicked; even when they hesitated, he was merciful and led them out of the city (19:16, 29).<\/p>\n<p>The story of Joseph is the literary bridge from the children of Jacob, a family in Canaan (Gn 46:26-27), to the thousands of children of Israel at the time of the exodus. The dominant theological motif in the story is the preservation of the patriarch’s family in the face of mortal threat from famine. God sent Joseph into Egypt to save lives and to preserve for his family a remnant (45:6-7). Joseph’s brothers intended harm, but God turned it to good—to the saving of many lives (50:19-20). Once again the purposes of God are not thwarted but will be realized in these survivors from the threat of extinction.<\/p>\n<p>Obedience to the commands of God and trust in his promises are at issue when the spies return from reconnoitering Canaan (Nm 13–14). Representatives from all the tribes had explored the land. In spite of their agreement about its excellence, all but two of the spies reported that the land could not be taken. Because of their grumbling, God announced his intention to destroy them all and to recreate a greater nation from his faithful servant Moses. After Moses interceded on behalf of the people, the Lord relented. Instead of destruction for all, only Joshua and Caleb would enter the promised inheritance because of their faithful report. The people would remain in the wilderness 40 years until all died except these two. The transgressors would die, but the faithful remnant would receive the promise.<\/p>\n<p>The law, too, stipulates that faithfulness is required to retain possession of the land. Disobedience would bring disease, defeat in war, drought, crop failure, attack by wild animals, death by sword and famine, cannibalism, destruction of cities, and exile into enemy lands (Lv 26:1-39). But for those who were left, those who confessed their sins and repented—the remnant—God would keep his covenant with them, restore them to their land, and realize his purpose through them.<\/p>\n<h5>From the Monarchy to the Exile<\/h5>\n<p>Even in the apostate northern kingdom the Lord kept his faithful remnant. At the end of a three-year drought in punishment for sins in the northern kingdom (1 Kgs 17:1; 18:1) and after the victory over the priests of Baal at Mt Carmel, Elijah went to Mt Sinai, fleeing for his life from Jezebel (ch 19). There he lamented that Israel had given itself totally to false worship and that he alone was left of the faithful. God replied by instructing him to anoint Jehu as king and Elisha as his prophetic successor. Jehu and Elisha would destroy the apostate, while God preserved for himself the 7,000 who had not bowed the knee to Baal. The faithful remnant would be spared destruction.<\/p>\n<p>The preexilic prophets emphasized the smallness of the remnant that would survive the destruction under Assyria and Babylon. Amos warned of great judgment that would threaten even the remnant itself. God would destroy the sinful kingdom, though not totally. Isaiah, too, speaks of the smallness of the remnant. Israel is left like a shelter in a vineyard, a hut in a melon field only narrowly avoiding the fate of Sodom and Gomorrah (Is 1:8-9). It is left like a pole on a hilltop (30:17), like the stump of a felled tree (6:13). When the reaper gathers his harvest, Israel is the gleanings that are left, the few olives that remain in the top of the tree (17:4-6). But from the stump of that felled tree will spring new life (6:11-13). Those who survive in Jerusalem will be holy, and the Lord will bring a new shoot from the stump of Jesse, a righteous servant (the Branch) who will bring the remnant of the people of God from many nations (4:2-3; 11:1-16). After God has purged away the iniquity of the people, Jerusalem would be known as the city of righteousness (1:21-26).<\/p>\n<h5>During the Exile<\/h5>\n<p>From his vantage point among the exiles by the Kebar River (Ez 1:1), Ezekiel was concerned about the future remnant and the promises of restoration. In a vision (ch 9), he saw a scribe pass through the city of Jerusalem placing a mark on the foreheads of all who grieved for the sins committed in the city. Behind the scribe came a group of warriors slaying all who did not have the mark on their foreheads. Fearing the destruction of all the people, Ezekiel called out, “O <span>Lord<\/span>, will you destroy the entire remnant of Israel?” Immediately thereafter, he saw the glory cloud—the visible presence of God in the midst of his people—rise and depart from the temple (ch 10). Ezekiel prophesied judgment on the leaders of Israel, and Pelatiah (whose name means “escape”) died, prompting Ezekiel to ask again, “O <span>Lord<\/span>, will you destroy the entire remnant of Israel?” (11:13). The Lord will gather his people and restore them to their land as a pure people free of idolatry. Though their sins were great, there would yet be mercy and restoration for a purified nation. The glory cloud that Ezekiel saw departing from the temple will return to a new temple (ch 43). The people will no longer stray from God (14:11) but will enjoy a new and everlasting covenant (16:60-62). Ezekiel recalled the remnant motif as it applied to the wilderness community after the exodus: many will leave the land of bondage, and the rebellious will die along the way, not entering Israel (20:35-38). God will gather his flock, and they will have “one shepherd, my servant David” (34:20-24). God will remove their hearts of stone, give them hearts of flesh, and put his Spirit in them (36:24-27). Though Israel appears dead and incapable of living again, yet God will speak to these dry bones and bring them to life (37:1-14).<\/p>","summary_ro":"REMNANT Group of people who survive a catastrophe brought about by God, ordinarily in judgment for sin. This group becomes the nucleus for the continuation of mankind or the people of God; the future existence of the larger group depends on this purified, holy remnant that has undergone and survived the judgment of God. The remnant concept is found in all periods of redemptive history where catastrophe—be it natural disaster, disease, warfare, or other instruments—threatens the continuity of ...","summary_en":"REMNANT Group of people who survive a catastrophe brought about by God, ordinarily in judgment for sin. This group becomes the nucleus for the continuation of mankind or the people of God; the future existence of the larger group depends on this purified, holy remnant that has undergone and survived the judgment of God. The remnant concept is found in all periods of redemptive history where catastrophe—be it natural disaster, disease, warfare, or other instruments—threatens the continuity of ...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51118,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:11","title_en":"Study Note: Isaia 6:11","content_ro":"<p><strong>6:11<\/strong> <em>how long . . . until . . . the whole country is a wasteland:<\/em> During the prophet’s ministry (740 to 685 <span>BC<\/span>), the nation was plagued by wars, famines, and other forms of devastation.<\/p>","content_en":"<p><strong>6:11<\/strong> <em>how long . . . until . . . the whole country is a wasteland:<\/em> During the prophet’s ministry (740 to 685 <span>BC<\/span>), the nation was plagued by wars, famines, and other forms of devastation.<\/p>","summary_ro":"6:11 how long . . . until . . . the whole country is a wasteland: During the prophet’s ministry (740 to 685 BC), the nation was plagued by wars, famines, and other forms of devastation.","summary_en":"6:11 how long . . . until . . . the whole country is a wasteland: During the prophet’s ministry (740 to 685 BC), the nation was plagued by wars, famines, and other forms of devastation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78744,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:11","title_en":"Study Note: Isaia 6:11","content_ro":"<p><strong>6:11<\/strong> <em>how long . . . until . . . the whole country is a wasteland:<\/em> During the prophet’s ministry (740 to 685 <span>BC<\/span>), the nation was plagued by wars, famines, and other forms of devastation.<\/p>","content_en":"<p><strong>6:11<\/strong> <em>how long . . . until . . . the whole country is a wasteland:<\/em> During the prophet’s ministry (740 to 685 <span>BC<\/span>), the nation was plagued by wars, famines, and other forms of devastation.<\/p>","summary_ro":"6:11 how long . . . until . . . the whole country is a wasteland: During the prophet’s ministry (740 to 685 BC), the nation was plagued by wars, famines, and other forms of devastation.","summary_en":"6:11 how long . . . until . . . the whole country is a wasteland: During the prophet’s ministry (740 to 685 BC), the nation was plagued by wars, famines, and other forms of devastation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106370,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:11","title_en":"Study Note: Isaia 6:11","content_ro":"<p><strong>6:11<\/strong> <em>how long . . . until . . . the whole country is a wasteland:<\/em> During the prophet’s ministry (740 to 685 <span>BC<\/span>), the nation was plagued by wars, famines, and other forms of devastation.<\/p>","content_en":"<p><strong>6:11<\/strong> <em>how long . . . until . . . the whole country is a wasteland:<\/em> During the prophet’s ministry (740 to 685 <span>BC<\/span>), the nation was plagued by wars, famines, and other forms of devastation.<\/p>","summary_ro":"6:11 how long . . . until . . . the whole country is a wasteland: During the prophet’s ministry (740 to 685 BC), the nation was plagued by wars, famines, and other forms of devastation.","summary_en":"6:11 how long . . . until . . . the whole country is a wasteland: During the prophet’s ministry (740 to 685 BC), the nation was plagued by wars, famines, and other forms of devastation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133996,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:11","title_en":"Study Note: Isaia 6:11","content_ro":"<p><strong>6:11<\/strong> <em>how long . . . until . . . the whole country is a wasteland:<\/em> During the prophet’s ministry (740 to 685 <span>BC<\/span>), the nation was plagued by wars, famines, and other forms of devastation.<\/p>","content_en":"<p><strong>6:11<\/strong> <em>how long . . . until . . . the whole country is a wasteland:<\/em> During the prophet’s ministry (740 to 685 <span>BC<\/span>), the nation was plagued by wars, famines, and other forms of devastation.<\/p>","summary_ro":"6:11 how long . . . until . . . the whole country is a wasteland: During the prophet’s ministry (740 to 685 BC), the nation was plagued by wars, famines, and other forms of devastation.","summary_en":"6:11 how long . . . until . . . the whole country is a wasteland: During the prophet’s ministry (740 to 685 BC), the nation was plagued by wars, famines, and other forms of devastation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":1496,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Amos","title_en":"Book of Amos","content_ro":"<h3>AMOS, B<span>ook of<\/span><\/h3>\n<p>Writings of the prophet Amos, one of the 12 minor prophets of the Hebrew OT. The book of Amos is called minor only because it is relatively short. Its message is as important as that of any of the major prophets. Indeed, Amos has one of the most powerful statements in the Bible of God’s judgment against injustice, oppression, and hypocrisy. The book consists primarily of prophetic sermons preached by Amos at Bethel, royal sanctuary of the northern kingdom of Israel in the eighth century <span>BC<\/span>.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Content<\/p>\n<p>• Significance<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The preacher of the sermons (or oracles) in the book was undoubtedly Amos, a herdsman and a dresser (farmer) of fig trees, from the village of Tekoa, south of Jerusalem. He received from God a vision of judgment on Israel and went north to Bethel, just across the border between Judah and Israel, to deliver his sermons. All we know about the prophet is contained in the superscription (1:1-2) and a biographical section (7:10-14) of the book of Amos, plus what can be learned about him from the style and content of the rest of the book.<\/p>\n<p>Did Amos write down his prophecies himself? Although scholars have raised many questions about the authorship of Amos, there is no convincing reason to regard the book as the work of anyone else. Some have suggested that the sermons were passed on by word of mouth for a long time before they were written down in final form. The Hebrew text, however, is in much better shape than would be expected (had it come through prolonged oral transmission). The many first-person references and vigor of expression imply strongly that Amos himself put much of his prophecy into writing soon after delivering it at Bethel.<\/p>\n<p>Another speculative proposal is that the visions described in the book (7:1-9; 8:1-3; 9:1-4) were compiled by Amos before he began his ministry to the northern kingdom, and the oracles (chs 1–6) were composed after that time. The two sections could have been joined into one book much later, during or after the Babylonian exile, with some sections inserted at that time. Other prophecies, however, such as Ezekiel and Jeremiah, contain both oracle and vision sections that scholars have not attempted to divide, and the internal evidence does not make such a division necessary with Amos. Both sections contain similar concerns; in both the visions (7:1-3) and the oracles (5:1-7), Amos appears in the role of intercessor on behalf of Israel.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>According to the superscription, Amos prophesied during the reigns of Uzziah, king of Judah, and Jeroboam II, king of Israel (1:1), or between 792 and 740 <span>BC<\/span>. The content of his message fits what is known about the situation in Israel in that period. It is difficult to be more exact about the beginning and ending of Amos’s prophetic ministry within that time span. The vision came to him “two years before the earthquake” (1:1), but another biblical reference to presumably the same earthquake places it during the days of King Uzziah of Judah (Zec 14:5). Archaeological excavations at Hazor seem to have yielded evidence for an earthquake, which has been dated at approximately 760 <span>BC<\/span>. Amos also contains a prophetic reference to a solar eclipse (8:9); such an eclipse has been calculated to have occurred about 763 <span>BC<\/span>. After King Uzziah was stricken with leprosy, he lived in isolation while Judah was under a co-regency (2 Chr 26:21). Therefore, Amos’s mention of Uzziah as king (1:1) probably sets 760 <span>BC<\/span> as the latest possible date for Amos’s ministry.<\/p>\n<p>The doom that came upon Israel after Amos’s prophecy was the conquest by the Assyrian king Tiglath-pileser III (745–727 <span>BC<\/span>). Although Amos referred to impending captivity, he never mentioned Assyria as the captor, although he did say that captivity would take Israel to a land east of Damascus (5:27). Probably Amos was not thinking specifically of the rising power of Assyria but only of the inevitable consequences of Israel’s idolatry and hypocrisy. When all the evidence is taken into consideration, it seems reasonable to date the beginning of Amos’s prophecies at Bethel to about 760 <span>BC<\/span>, or approximately the middle of the period during which both Uzziah and Jeroboam II were on their thrones. We do not know how long his ministry lasted; it may have been only a few months.<\/p>\n<p>Amos had been caring for his flocks in the Judean hills south of Jerusalem when God told him, “Go and prophesy to my people in Israel” (7:15, <span>nlt<\/span>). He may have been familiar with the more urban north from earlier trips there to sell wool or fruit, or the pagan worship and social wrongs there may have made a sudden impact on him after his call to prophesy. At any rate, his writings reveal not only his rural Judean background but also a firsthand knowledge of conditions in the northern kingdom of Israel. Although his prophecies were directed primarily to Israel, he also denounced the sin of Judah, predicting that its capital, Jerusalem, would be burned (2:4-5). Several passages are directed at inhabitants of Samaria, capital of Israel (4:1, 11; 6:1), with which Amos was obviously familiar. He could have traveled on to Samaria from Bethel, or he could have learned of its splendors from the boasts of its citizens. He could have addressed them directly as they came from the capital city to worship at Bethel.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The eighth century <span>BC<\/span> was a critical time in Jewish history. Both kingdoms of the divided nation had risen to heights of economic affluence that had not been experienced since the days of Solomon. Yet internal religious decay was sapping the strength of both kingdoms, and their social fabric was being destroyed. A new wealthy class was benefiting from the affluence of the time, growing ever richer while poor people became poorer than ever.<\/p>\n<p>In 803 <span>BC<\/span>, the conquest of Syrian Damascus by the Assyrian king Adad-nirari III had silenced one of Israel’s major enemies. With the Syrians out of the picture, the kingdom of Israel was able to expand its borders under King Joash (2 Kgs 13:25), and for a time even the thrust of Assyrian power westward was diminished. Israel and Judah entered a period of rest from constant warfare and turned their attention to internal affairs.<\/p>\n<p>Joash’s son, Jeroboam II, became king of Israel in 793 and reigned until 753 <span>BC<\/span>. Uzziah was on the throne of Judah from 792 to 740 <span>BC<\/span>. Under these two kings, Judah and Israel controlled a territory that was almost as large as Solomon’s empire had been. Their wealth had grown both from expansion of trade and from the booty of conquered territories.<\/p>\n<p>Archaeology has yielded information about industrial activity within the nations, such as an impressive dyeing industry at Debir. Excavations at Samaria have produced large numbers of ivory inlays that confirm Amos’s description of the wealthy in the capital city (6:4). The city of Samaria was protected by a huge double wall of unusual thickness. A palace, probably Jeroboam’s, dominated the city with a massive tower.<\/p>\n<p>The splendor and prosperity of the time, however, was masking the spread of internal decay. Oppression of the poor by many in the wealthy classes not only threatened the unity of the nation but also meant that God’s laws were being violated. In his denunciations of the cruel treatment of the poor (5:11-13; 8:4-10), Amos warned of the inevitable punishment for disobeying God’s laws.<\/p>\n<p>The nation of Israel was guilty of more than social sins against the covenant. It was also adopting pagan religious practices. Canaanite religious influence intruded into the fabric of the nation of Israel. Excavation of a palace storehouse in Samaria uncovered many <em>ostraca<\/em> (pieces of broken pottery used for writing short messages such as letters, receipts, etc.) containing Hebrew names compounded with “Baal,” a chief god of the Canaanite religion.<\/p>\n<p>In spite of the gradual deterioration, false optimism seems to have prevailed. Amos found people desiring the Day of the Lord (5:18) and sought to correct their misunderstanding: the Day of the Lord prophesied in the Scriptures would be a time of judgment on all sinners. A more immediate judgment was to come, however. Assyria began to strengthen its position in the world and to resume its expansionist policies. Under the leadership of Tiglath-pileser III (745–727 <span>BC<\/span>), Assyria regained a position of world dominance. Eventually, Israel was attacked by Shalmaneser V of Assyria. Soon afterward, in 722 <span>BC<\/span>, Samaria was occupied. No doubt when the Assyrians were sweeping into Israel, many of the people who had ignored the message of Amos then realized that a prophet of God had been among them.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Superscription (1:1)<\/h5>\n<p>The prophet introduces himself as a shepherd, perhaps implying that it is more than sheep he wants to keep from straying.<\/p>\n<h5>Prophetic Oracles (1:2–6:14)<\/h5>\n<p>This section begins with a picture of the great power of God, who acts in history to judge the nations (1:2).<\/p>\n<h6>Judgment on Surrounding Nations (1:3–2:3)<\/h6>\n<p>The prophet first speaks against Damascus, then moves on, pronouncing doom on various peoples in ever closer concentric circles, “homing in” on Israel. One may imagine the citizens of Israel applauding God’s judgment on other nations until, with shocking effect, Amos accuses Israel of similar sins.<\/p>\n<p>Damascus was the capital of Syria, northeast of Israel, and the center of Syrian influence. Syria had mistreated Israel during Hazael’s reign in Damascus (842–806 <span>BC<\/span>). Hazael “whittled down” Israel in a number of campaigns (2 Kgs 10:32-33; 13:3-5, 22-24). In their campaign into the territory of Gilead, the Syrians destroyed most of Israel’s army as though they were dust on a threshing floor (2 Kgs 13:7). Hence, Amos denounces Syria for threshing Gilead as grain is threshed with iron rods (Am 1:3). He predicts that Syria will be destroyed and its people deported to Kir, which Amos understood to be their place of origin (9:7). (For the fulfillment of this prophecy, see 2 Kgs 16:9.)<\/p>\n<p>Amos next turned to Gaza, a Philistine city in southwest Palestine. Gaza probably represents the Philistines as a whole, since three other of their five major cities are also mentioned (1:8). The fifth, Gath, had already been conquered by Hazael (2 Kgs 12:17). Amos denounced the Philistines for what must have been a border raid on Israel in which many were carried off into slavery (1:6).<\/p>\n<p>The Phoenician city of Tyre is cited next. Tyre was on the Mediterranean, north of Israel and southwest of Damascus. Destruction of Tyre, like that of the Philistine cities, is predicted as punishment for making slaves of conquered Israelites.<\/p>\n<p>Edom is next, south of the Dead Sea. Edom had perennially harassed the Israelites and is referred to in a negative light many times in the OT. Edom is said to have been pitiless toward Israel, his brother (1:11).<\/p>\n<p>Ammon, just to the southeast of Israel, is also judged. The particularly violent incident referred to (1:13) evidently occurred in one of their many attempts to push northward into the Israelite territory of Gilead.<\/p>\n<p>Moab is the last of the surrounding nations to be denounced, with reference to what may have been a well-known incident of desecration of the dead (2:1-3).<\/p>\n<h6>Oracles against Israel and Judah (2:4-16)<\/h6>\n<p>Although Judah and Israel were at peace at the time, their enmity had continued after dissolution of the united kingdom. Amos accuses Judah of rejecting “the law of the Lord” and predicts the burning of Jerusalem.<\/p>\n<p>The oracle against Israel is longer than the others. Amos carefully specifies the social nature of Israel’s sin, making the point that Israel is no better than the surrounding nations. Israel deserves the same punishment. Just as some of the nations were guilty of taking people into slavery, Israel is selling her own poor who cannot repay their debts (2:6). Under Mosaic law it was illegal to keep overnight a garment pledged as security for a loan, since it might be the only source of warmth the debtor had (Ex 22:26-27). Rich people in Israel were attending religious feasts in such clothing “stolen” from the poor (2:8).<\/p>\n<p>Amos reminds Israel of all the good things God has done for them (2:9-11). But because Israel has chosen to continue in disobedience, the nation will not escape impending judgment (2:12-16).<\/p>\n<h6>Denunciation of and Warning against Israel (3:1–6:14)<\/h6>\n<p>Amos substantiates his prophetic authority with a lesson on cause and effect (3:1-8). A lion roars when it has prey, and people fear when a trumpet sounds an alarm. If calamity comes to a city, God has allowed it. God, who reveals his secrets to his prophets, has spoken Israel’s doom, and Amos must proclaim it.<\/p>\n<p>In a dramatic statement, Amos calls on Egypt and Assyria, great centers of oppression and cruelty, to witness Israel’s crimes, as though even they will be amazed at what they see (3:9-10). Only a ragged remnant will survive the punishment to come (3:11-12). Judgment will fall on objects that symbolize Israel’s religious disobedience (3:14) as well as on symbols of the wealth that led Israel away from the Lord (3:15).<\/p>\n<p>Amos uses strong language to denounce luxurious and indolent living bought at the expense of the poor (4:1-3). Rich women whose love for luxuries drives their husbands to squeeze the needy still more are called “fat cows” who will someday be treated like cattle. Then Amos mocks those who worship at Bethel for going through the motions in the wrong spirit (4:4-5).<\/p>\n<p>In the rest of the fourth chapter, Amos recalls incidents from Israel’s history that were meant to call the people back to God: famine, drought, plagues, the destruction of some of their cities. Still they do not repent. “Prepare to meet your God!” warns the prophet, following his warning with a hymn to the mighty power of God (4:6-13).<\/p>\n<p>The fifth chapter begins in the form of a funeral dirge, as though Israel were as good as dead already (5:1-2). There is no one to help Israel, whose own armies will be decimated when the disaster strikes (5:3). Of course, God is there to help: “Seek me and live” (5:4-6). The possibility of rescue, of “life,” stands in sharp contrast to the nation’s “death” pictured just before. Idols, as always, are a false hope (5:5). The call to seek the Lord is again followed by a hymn to his power (5:8-9).<\/p>\n<p>In spite of the hope offered to Israel, Amos has to present a gloomy picture of what he sees (5:10-13). The judicial system is corrupt; taxes and high interest charges (usury) grind down the poor. Those injustices could be corrected if the people would “hate evil and love good” (5:15), but judgment is already on the way (5:16-17).<\/p>\n<p>The people are full of hypocrisy, claiming to look forward to the Day of the Lord. That day will be a day of judgment on their sins, Amos says. Instead of empty gestures of offerings and praise, God wants to let justice roll down like waters, and righteousness like an everflowing stream (5:18-24). Their disobedient spirit goes back to the time of the exodus from Egypt, when God’s own people were attracted to pagan gods. The Lord God of Hosts will send those false gods into captivity with the people who looked to them (5:25-27).<\/p>\n<p>The self-satisfaction felt by the upper classes in Israel had evidently spread to Judah, since Jerusalem as well as Samaria receives some harsh words (6:1). Amos tells those who are lounging in luxury to take a look at three neighboring kingdoms on which judgment has already fallen: Calneh, Hamath, and Gath. Does Israel think it will escape, since they did not? When the Day of Judgment comes, the rich, who have gone “first-class,” will be the first to go (6:2-7). The destruction will leave few survivors, but they will know that punishment came from God (6:8-11). Israel is behaving stupidly to be proud of themselves when they are actually so utterly self-deceived (6:12-14).<\/p>\n<h5>Prophetic Visions (7:1–9:10)<\/h5>\n<p>By describing three visions God gave him, Amos then dramatically communicates God’s revelation.<\/p>\n<h6>Israel’s Destruction (7:1-9)<\/h6>\n<p>The first vision is in three parts. In the first, Amos pictures the threat of a locust plague in which his prayer of intercession causes God to relent and withdraw the threat (7:1-3). Then he sees an all-consuming fire, and again his prayer averts a catastrophe (7:4-6). In the third part of the vision, Amos sees the Lord standing by a wall and holding a plumb line, implying that he has a standard for his people to live up to, an element missing from the two earlier images. This time, because the people have failed to measure up, the catastrophe cannot be averted (7:7-9).<\/p>\n<h6>Historical Interlude (7:10-17)<\/h6>\n<p>At this point, Amos encounters Amaziah, priest of Bethel, because he has said that the vision of the plumb line means destruction of the idol altars and temples of Israel and of the house of Jeroboam with the sword. Amaziah sends word to Jeroboam that Amos is a traitor and tells Amos to go back to Judah. Amos disclaims any relationship with professional prophets, then specifically includes Amaziah’s family in another prediction of Israel’s disaster.<\/p>\n<h6>The Ripe Fruit (8:1-14)<\/h6>\n<p>In the second vision, Amos is shown a basket of ripe (or summer) fruit. The Hebrew word for summer fruit is almost the same as the word for “end,” so the play on words communicates that the nation is “ripe for punishment.” Their ripeness is really moral rottenness. Greedy merchants can hardly wait for religious holidays to end so they can cheat the poor some more by using false weights, selling inferior goods, and foreclosing on debtors. When the captivity comes, their festivities will turn into funerals. A famine, not just of bread and water but of the words of the Lord, is coming upon them, causing even the strongest young people to drop to the ground.<\/p>\n<h6>Destruction of the Temple (9:1-10)<\/h6>\n<p>The third vision is of the Lord destroying the shrine at Bethel when it is thronged with people engaging in their empty worship. The place where they hoped to find security is where they find destruction. Those who are not inside will be destroyed, too, no matter where they try to flee. They won’t be able to hide from God in Sheol or on the heights of Carmel or in the depths of the sea (9:1-4). Another hymn to God’s power follows the vision (9:5-6).<\/p>\n<p>The final words of denunciation in the book of Amos are found in 9:7-10, but they are a prelude to a message of hope. Amos shows that Israel is no better than any other nation in the eyes of God. Did he not bring Israel out of Egypt? Yes, but he also brought the Philistines from Caphtor and the Syrians from Kir. The religious significance of the exodus has been lost because of Israel’s sin, so all but a faithful remnant will be lost.<\/p>\n<p>The concept of the remnant was important in the prophetic preaching of the eighth century <span>BC<\/span> (cf. Is 6:12-13; Mi 6:7-9). It recalled God’s promise to maintain the nation of Israel for the sake of the covenant given to the patriarchs (Lv 26:44-45). In Amos’s prophecy, Israel is to be sifted by other nations like grain in a sieve; the ungodly “chaff” will be scattered across the world, but the true “grain” will be preserved.<\/p>\n<h5>Israel’s Hope (9:11-15)<\/h5>\n<p>The expression of hope is expanded in the last section of the book in a series of startling and beautiful metaphors.<\/p>\n<h6>Restoration of the City of David (9:11-12)<\/h6>\n<p>The first metaphor is of the city (literally “house”) of David, a house fallen into disrepair. The monarchy, which had crumbled from internal decay and external threats, is envisioned as being restored to its former glory. Further, an expansion of the Davidic kingdom will include all nations that belong to the Lord.<\/p>\n<p>In the NT, this passage was quoted by James to support the inclusion of Gentiles in the promise (Acts 15:16-18). The wording in Acts is slightly different from that of Amos because it was based on an early Greek translation of the OT (called the Septuagint). Those called by God’s name or belonging to God include not only geographical entities such as nations but also individuals in any nation who have a close relationship to God. James saw that Amos was predicting inclusion of Gentiles in the kingdom of God, a kingdom far greater than the early monarchy. This prophecy has been fulfilled in part in the Christian church.<\/p>\n<h6>Restoration of Israel’s Fortunes (9:13-15)<\/h6>\n<p>A series of pastoral metaphors closes the book of Amos. They depict the abundance of blessing in the coming kingdom. Israel’s fortunes are to be restored, far beyond the dismal events of the century in which Amos is speaking. Theologians differ in their understanding of the application of this prophecy. If it refers to the present age of the Christian church, it pictures the blessings of the church now as “spiritual Israel.” If it refers to the future, to the millennial reign of Christ, it depicts what will happen on earth at that time.<\/p>\n<p>The concept of a rejuvenated earth is found elsewhere in the Bible (Rom 8:20-22). Micah uses language somewhat similar to that of Amos to describe restoration of what seems to be the literal city of Jerusalem (Mi 3:12–4:4). It may be best to apply the prophetic finale of Amos to the restoration to be effected at the ultimate return of Christ. Whatever the correct application, the remnant must include the followers of Jesus Christ, and the blessings should be seen as intended for all who belong to the kingdom of God.<\/p>\n<p class=\"h2\" id=\"Significance\">Significance<\/p>\n<p>The major purpose of Amos in his prophecies was to denounce Israel’s disobedience to the covenant. Although the covenant promise given to Abraham (Gn 22:15-18) and reiterated throughout the OT is not mentioned explicitly in Amos, it is implicit in the total message of the book. Amos upheld the spiritual nature of the covenant and emphasized that its blessing was mediated through obedience.<\/p>\n<p>Looking around him, Amos saw not only disobedience but hypocrisy. A basic aspect of his ethical teaching was insistence that outward adherence to religious ceremonies without a heart response to the will of God (as expressed in the law) was wrong. The law contained many injunctions that sought to engender love of God and fellow human beings (Ex 23:1-13). In Amos’s time, those social aspects of the law were being willfully disobeyed by the rich, who nevertheless clung to religious ritual. Amos saw what was in their hearts and condemned it. To him, religious obligations not observed in the proper spirit of responsibility to God could actually become sin (4:4). Religion could degenerate to the place where it becomes a curse, a mockery of the will of a holy God.<\/p>\n<p>Amos saw the disobedience and hypocrisy of Israel as culminating in national disaster. Thus his prophecy served as a warning of impending doom to the nation. He saw that other nations besides Israel and Judah were held accountable to God because of their mistreatment of others (1:3–2:3). Their social sins were punished by God in history. Amos thus saw an aspect of the law extending beyond Israel and Judah to other nations. They were responsible to God under what might be called a universal moral law, and they were judged for their crimes against humanity.<\/p>\n<p>The prophetic concept of the Day of the Lord, regarded by the people of Amos’s day as a time of vindication for their nation, was seen by Amos as a time of punishment for all sinners. Such punishment would not exclude the nation of Israel.<\/p>\n<p>Yet denunciation was not the sole purpose of Amos’s prophetic activity. He proclaimed a future of hope for Israel in the reestablishment of the Davidic monarchy, evidently under Messiah, in a time that would be characterized by peace (9:8-15). The relationship of the Davidic kingdom to the messianic kingdom goes back to the promise given to David (2 Sm 7:8-16). Just as those in other nations participated by extension in the demands of the law and in judgment, so would those in other nations who belonged to God participate in the blessings of the promise (9:12).<\/p>\n<p>The concepts of God drawn most sharply in the book of Amos are God’s sovereignty and God’s righteousness. He is sovereign over all the nations of the world, typified by those surrounding Israel, and he brings them to judgment (1:3–2:3). He is also sovereign over nature, as recognized in his control of the universe (4:13; 5:8; 9:13-14). His righteousness demands that he cannot allow his law to continue to be violated without retribution. But his righteousness is also the guarantee of hope for the believing remnant of Israel. It binds him to keep his promise to preserve Israel as a nation (Lv 26:44-45).<\/p>\n<p>Amos held out the possibility of averting the national catastrophe looming on the horizon of world events. However, from his gloomy description of social conditions and of the hardness of people’s hearts at the time, it seems likely that he did not foresee any escape.<\/p>\n<p>His message was presented in bold metaphors and vivid pictures that stick in the mind. That message is still relevant, for many of the sins that characterized the people of the prophet’s day are still prevalent in modern society and in the lives of individuals. Mistreatment of fellow human beings is as much a feature of the 21st century <span>AD<\/span> as it was of the 8th century <span>BC<\/span>.<\/p>\n<p>Today’s reader of the book of Amos should note the prophet’s insistence on the consequences of sin; his emphasis on the responsibility that always accompanies privilege; his presentation of God’s faithfulness; and his message of hope, expressed in part today through the church.<\/p>\n<p>If the book seems to be gloomy in its outlook, it should be remembered that the prophet faced a gloomy picture. He was watching a nation crumble because of its unfaithfulness to God. But beyond the dismal prospect that faced Israel, Amos saw a new kingdom emerging. It was a kingdom of peace in which the people of God would realize the fulfillment of God’s promises. <em>See<\/em> Prophecy; Prophet, Prophetess; Israel, History of.<\/p>","content_en":"<h3>AMOS, B<span>ook of<\/span><\/h3>\n<p>Writings of the prophet Amos, one of the 12 minor prophets of the Hebrew OT. The book of Amos is called minor only because it is relatively short. Its message is as important as that of any of the major prophets. Indeed, Amos has one of the most powerful statements in the Bible of God’s judgment against injustice, oppression, and hypocrisy. The book consists primarily of prophetic sermons preached by Amos at Bethel, royal sanctuary of the northern kingdom of Israel in the eighth century <span>BC<\/span>.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Content<\/p>\n<p>• Significance<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The preacher of the sermons (or oracles) in the book was undoubtedly Amos, a herdsman and a dresser (farmer) of fig trees, from the village of Tekoa, south of Jerusalem. He received from God a vision of judgment on Israel and went north to Bethel, just across the border between Judah and Israel, to deliver his sermons. All we know about the prophet is contained in the superscription (1:1-2) and a biographical section (7:10-14) of the book of Amos, plus what can be learned about him from the style and content of the rest of the book.<\/p>\n<p>Did Amos write down his prophecies himself? Although scholars have raised many questions about the authorship of Amos, there is no convincing reason to regard the book as the work of anyone else. Some have suggested that the sermons were passed on by word of mouth for a long time before they were written down in final form. The Hebrew text, however, is in much better shape than would be expected (had it come through prolonged oral transmission). The many first-person references and vigor of expression imply strongly that Amos himself put much of his prophecy into writing soon after delivering it at Bethel.<\/p>\n<p>Another speculative proposal is that the visions described in the book (7:1-9; 8:1-3; 9:1-4) were compiled by Amos before he began his ministry to the northern kingdom, and the oracles (chs 1–6) were composed after that time. The two sections could have been joined into one book much later, during or after the Babylonian exile, with some sections inserted at that time. Other prophecies, however, such as Ezekiel and Jeremiah, contain both oracle and vision sections that scholars have not attempted to divide, and the internal evidence does not make such a division necessary with Amos. Both sections contain similar concerns; in both the visions (7:1-3) and the oracles (5:1-7), Amos appears in the role of intercessor on behalf of Israel.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>According to the superscription, Amos prophesied during the reigns of Uzziah, king of Judah, and Jeroboam II, king of Israel (1:1), or between 792 and 740 <span>BC<\/span>. The content of his message fits what is known about the situation in Israel in that period. It is difficult to be more exact about the beginning and ending of Amos’s prophetic ministry within that time span. The vision came to him “two years before the earthquake” (1:1), but another biblical reference to presumably the same earthquake places it during the days of King Uzziah of Judah (Zec 14:5). Archaeological excavations at Hazor seem to have yielded evidence for an earthquake, which has been dated at approximately 760 <span>BC<\/span>. Amos also contains a prophetic reference to a solar eclipse (8:9); such an eclipse has been calculated to have occurred about 763 <span>BC<\/span>. After King Uzziah was stricken with leprosy, he lived in isolation while Judah was under a co-regency (2 Chr 26:21). Therefore, Amos’s mention of Uzziah as king (1:1) probably sets 760 <span>BC<\/span> as the latest possible date for Amos’s ministry.<\/p>\n<p>The doom that came upon Israel after Amos’s prophecy was the conquest by the Assyrian king Tiglath-pileser III (745–727 <span>BC<\/span>). Although Amos referred to impending captivity, he never mentioned Assyria as the captor, although he did say that captivity would take Israel to a land east of Damascus (5:27). Probably Amos was not thinking specifically of the rising power of Assyria but only of the inevitable consequences of Israel’s idolatry and hypocrisy. When all the evidence is taken into consideration, it seems reasonable to date the beginning of Amos’s prophecies at Bethel to about 760 <span>BC<\/span>, or approximately the middle of the period during which both Uzziah and Jeroboam II were on their thrones. We do not know how long his ministry lasted; it may have been only a few months.<\/p>\n<p>Amos had been caring for his flocks in the Judean hills south of Jerusalem when God told him, “Go and prophesy to my people in Israel” (7:15, <span>nlt<\/span>). He may have been familiar with the more urban north from earlier trips there to sell wool or fruit, or the pagan worship and social wrongs there may have made a sudden impact on him after his call to prophesy. At any rate, his writings reveal not only his rural Judean background but also a firsthand knowledge of conditions in the northern kingdom of Israel. Although his prophecies were directed primarily to Israel, he also denounced the sin of Judah, predicting that its capital, Jerusalem, would be burned (2:4-5). Several passages are directed at inhabitants of Samaria, capital of Israel (4:1, 11; 6:1), with which Amos was obviously familiar. He could have traveled on to Samaria from Bethel, or he could have learned of its splendors from the boasts of its citizens. He could have addressed them directly as they came from the capital city to worship at Bethel.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The eighth century <span>BC<\/span> was a critical time in Jewish history. Both kingdoms of the divided nation had risen to heights of economic affluence that had not been experienced since the days of Solomon. Yet internal religious decay was sapping the strength of both kingdoms, and their social fabric was being destroyed. A new wealthy class was benefiting from the affluence of the time, growing ever richer while poor people became poorer than ever.<\/p>\n<p>In 803 <span>BC<\/span>, the conquest of Syrian Damascus by the Assyrian king Adad-nirari III had silenced one of Israel’s major enemies. With the Syrians out of the picture, the kingdom of Israel was able to expand its borders under King Joash (2 Kgs 13:25), and for a time even the thrust of Assyrian power westward was diminished. Israel and Judah entered a period of rest from constant warfare and turned their attention to internal affairs.<\/p>\n<p>Joash’s son, Jeroboam II, became king of Israel in 793 and reigned until 753 <span>BC<\/span>. Uzziah was on the throne of Judah from 792 to 740 <span>BC<\/span>. Under these two kings, Judah and Israel controlled a territory that was almost as large as Solomon’s empire had been. Their wealth had grown both from expansion of trade and from the booty of conquered territories.<\/p>\n<p>Archaeology has yielded information about industrial activity within the nations, such as an impressive dyeing industry at Debir. Excavations at Samaria have produced large numbers of ivory inlays that confirm Amos’s description of the wealthy in the capital city (6:4). The city of Samaria was protected by a huge double wall of unusual thickness. A palace, probably Jeroboam’s, dominated the city with a massive tower.<\/p>\n<p>The splendor and prosperity of the time, however, was masking the spread of internal decay. Oppression of the poor by many in the wealthy classes not only threatened the unity of the nation but also meant that God’s laws were being violated. In his denunciations of the cruel treatment of the poor (5:11-13; 8:4-10), Amos warned of the inevitable punishment for disobeying God’s laws.<\/p>\n<p>The nation of Israel was guilty of more than social sins against the covenant. It was also adopting pagan religious practices. Canaanite religious influence intruded into the fabric of the nation of Israel. Excavation of a palace storehouse in Samaria uncovered many <em>ostraca<\/em> (pieces of broken pottery used for writing short messages such as letters, receipts, etc.) containing Hebrew names compounded with “Baal,” a chief god of the Canaanite religion.<\/p>\n<p>In spite of the gradual deterioration, false optimism seems to have prevailed. Amos found people desiring the Day of the Lord (5:18) and sought to correct their misunderstanding: the Day of the Lord prophesied in the Scriptures would be a time of judgment on all sinners. A more immediate judgment was to come, however. Assyria began to strengthen its position in the world and to resume its expansionist policies. Under the leadership of Tiglath-pileser III (745–727 <span>BC<\/span>), Assyria regained a position of world dominance. Eventually, Israel was attacked by Shalmaneser V of Assyria. Soon afterward, in 722 <span>BC<\/span>, Samaria was occupied. No doubt when the Assyrians were sweeping into Israel, many of the people who had ignored the message of Amos then realized that a prophet of God had been among them.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Superscription (1:1)<\/h5>\n<p>The prophet introduces himself as a shepherd, perhaps implying that it is more than sheep he wants to keep from straying.<\/p>\n<h5>Prophetic Oracles (1:2–6:14)<\/h5>\n<p>This section begins with a picture of the great power of God, who acts in history to judge the nations (1:2).<\/p>\n<h6>Judgment on Surrounding Nations (1:3–2:3)<\/h6>\n<p>The prophet first speaks against Damascus, then moves on, pronouncing doom on various peoples in ever closer concentric circles, “homing in” on Israel. One may imagine the citizens of Israel applauding God’s judgment on other nations until, with shocking effect, Amos accuses Israel of similar sins.<\/p>\n<p>Damascus was the capital of Syria, northeast of Israel, and the center of Syrian influence. Syria had mistreated Israel during Hazael’s reign in Damascus (842–806 <span>BC<\/span>). Hazael “whittled down” Israel in a number of campaigns (2 Kgs 10:32-33; 13:3-5, 22-24). In their campaign into the territory of Gilead, the Syrians destroyed most of Israel’s army as though they were dust on a threshing floor (2 Kgs 13:7). Hence, Amos denounces Syria for threshing Gilead as grain is threshed with iron rods (Am 1:3). He predicts that Syria will be destroyed and its people deported to Kir, which Amos understood to be their place of origin (9:7). (For the fulfillment of this prophecy, see 2 Kgs 16:9.)<\/p>\n<p>Amos next turned to Gaza, a Philistine city in southwest Palestine. Gaza probably represents the Philistines as a whole, since three other of their five major cities are also mentioned (1:8). The fifth, Gath, had already been conquered by Hazael (2 Kgs 12:17). Amos denounced the Philistines for what must have been a border raid on Israel in which many were carried off into slavery (1:6).<\/p>\n<p>The Phoenician city of Tyre is cited next. Tyre was on the Mediterranean, north of Israel and southwest of Damascus. Destruction of Tyre, like that of the Philistine cities, is predicted as punishment for making slaves of conquered Israelites.<\/p>\n<p>Edom is next, south of the Dead Sea. Edom had perennially harassed the Israelites and is referred to in a negative light many times in the OT. Edom is said to have been pitiless toward Israel, his brother (1:11).<\/p>\n<p>Ammon, just to the southeast of Israel, is also judged. The particularly violent incident referred to (1:13) evidently occurred in one of their many attempts to push northward into the Israelite territory of Gilead.<\/p>\n<p>Moab is the last of the surrounding nations to be denounced, with reference to what may have been a well-known incident of desecration of the dead (2:1-3).<\/p>\n<h6>Oracles against Israel and Judah (2:4-16)<\/h6>\n<p>Although Judah and Israel were at peace at the time, their enmity had continued after dissolution of the united kingdom. Amos accuses Judah of rejecting “the law of the Lord” and predicts the burning of Jerusalem.<\/p>\n<p>The oracle against Israel is longer than the others. Amos carefully specifies the social nature of Israel’s sin, making the point that Israel is no better than the surrounding nations. Israel deserves the same punishment. Just as some of the nations were guilty of taking people into slavery, Israel is selling her own poor who cannot repay their debts (2:6). Under Mosaic law it was illegal to keep overnight a garment pledged as security for a loan, since it might be the only source of warmth the debtor had (Ex 22:26-27). Rich people in Israel were attending religious feasts in such clothing “stolen” from the poor (2:8).<\/p>\n<p>Amos reminds Israel of all the good things God has done for them (2:9-11). But because Israel has chosen to continue in disobedience, the nation will not escape impending judgment (2:12-16).<\/p>\n<h6>Denunciation of and Warning against Israel (3:1–6:14)<\/h6>\n<p>Amos substantiates his prophetic authority with a lesson on cause and effect (3:1-8). A lion roars when it has prey, and people fear when a trumpet sounds an alarm. If calamity comes to a city, God has allowed it. God, who reveals his secrets to his prophets, has spoken Israel’s doom, and Amos must proclaim it.<\/p>\n<p>In a dramatic statement, Amos calls on Egypt and Assyria, great centers of oppression and cruelty, to witness Israel’s crimes, as though even they will be amazed at what they see (3:9-10). Only a ragged remnant will survive the punishment to come (3:11-12). Judgment will fall on objects that symbolize Israel’s religious disobedience (3:14) as well as on symbols of the wealth that led Israel away from the Lord (3:15).<\/p>\n<p>Amos uses strong language to denounce luxurious and indolent living bought at the expense of the poor (4:1-3). Rich women whose love for luxuries drives their husbands to squeeze the needy still more are called “fat cows” who will someday be treated like cattle. Then Amos mocks those who worship at Bethel for going through the motions in the wrong spirit (4:4-5).<\/p>\n<p>In the rest of the fourth chapter, Amos recalls incidents from Israel’s history that were meant to call the people back to God: famine, drought, plagues, the destruction of some of their cities. Still they do not repent. “Prepare to meet your God!” warns the prophet, following his warning with a hymn to the mighty power of God (4:6-13).<\/p>\n<p>The fifth chapter begins in the form of a funeral dirge, as though Israel were as good as dead already (5:1-2). There is no one to help Israel, whose own armies will be decimated when the disaster strikes (5:3). Of course, God is there to help: “Seek me and live” (5:4-6). The possibility of rescue, of “life,” stands in sharp contrast to the nation’s “death” pictured just before. Idols, as always, are a false hope (5:5). The call to seek the Lord is again followed by a hymn to his power (5:8-9).<\/p>\n<p>In spite of the hope offered to Israel, Amos has to present a gloomy picture of what he sees (5:10-13). The judicial system is corrupt; taxes and high interest charges (usury) grind down the poor. Those injustices could be corrected if the people would “hate evil and love good” (5:15), but judgment is already on the way (5:16-17).<\/p>\n<p>The people are full of hypocrisy, claiming to look forward to the Day of the Lord. That day will be a day of judgment on their sins, Amos says. Instead of empty gestures of offerings and praise, God wants to let justice roll down like waters, and righteousness like an everflowing stream (5:18-24). Their disobedient spirit goes back to the time of the exodus from Egypt, when God’s own people were attracted to pagan gods. The Lord God of Hosts will send those false gods into captivity with the people who looked to them (5:25-27).<\/p>\n<p>The self-satisfaction felt by the upper classes in Israel had evidently spread to Judah, since Jerusalem as well as Samaria receives some harsh words (6:1). Amos tells those who are lounging in luxury to take a look at three neighboring kingdoms on which judgment has already fallen: Calneh, Hamath, and Gath. Does Israel think it will escape, since they did not? When the Day of Judgment comes, the rich, who have gone “first-class,” will be the first to go (6:2-7). The destruction will leave few survivors, but they will know that punishment came from God (6:8-11). Israel is behaving stupidly to be proud of themselves when they are actually so utterly self-deceived (6:12-14).<\/p>\n<h5>Prophetic Visions (7:1–9:10)<\/h5>\n<p>By describing three visions God gave him, Amos then dramatically communicates God’s revelation.<\/p>\n<h6>Israel’s Destruction (7:1-9)<\/h6>\n<p>The first vision is in three parts. In the first, Amos pictures the threat of a locust plague in which his prayer of intercession causes God to relent and withdraw the threat (7:1-3). Then he sees an all-consuming fire, and again his prayer averts a catastrophe (7:4-6). In the third part of the vision, Amos sees the Lord standing by a wall and holding a plumb line, implying that he has a standard for his people to live up to, an element missing from the two earlier images. This time, because the people have failed to measure up, the catastrophe cannot be averted (7:7-9).<\/p>\n<h6>Historical Interlude (7:10-17)<\/h6>\n<p>At this point, Amos encounters Amaziah, priest of Bethel, because he has said that the vision of the plumb line means destruction of the idol altars and temples of Israel and of the house of Jeroboam with the sword. Amaziah sends word to Jeroboam that Amos is a traitor and tells Amos to go back to Judah. Amos disclaims any relationship with professional prophets, then specifically includes Amaziah’s family in another prediction of Israel’s disaster.<\/p>\n<h6>The Ripe Fruit (8:1-14)<\/h6>\n<p>In the second vision, Amos is shown a basket of ripe (or summer) fruit. The Hebrew word for summer fruit is almost the same as the word for “end,” so the play on words communicates that the nation is “ripe for punishment.” Their ripeness is really moral rottenness. Greedy merchants can hardly wait for religious holidays to end so they can cheat the poor some more by using false weights, selling inferior goods, and foreclosing on debtors. When the captivity comes, their festivities will turn into funerals. A famine, not just of bread and water but of the words of the Lord, is coming upon them, causing even the strongest young people to drop to the ground.<\/p>\n<h6>Destruction of the Temple (9:1-10)<\/h6>\n<p>The third vision is of the Lord destroying the shrine at Bethel when it is thronged with people engaging in their empty worship. The place where they hoped to find security is where they find destruction. Those who are not inside will be destroyed, too, no matter where they try to flee. They won’t be able to hide from God in Sheol or on the heights of Carmel or in the depths of the sea (9:1-4). Another hymn to God’s power follows the vision (9:5-6).<\/p>\n<p>The final words of denunciation in the book of Amos are found in 9:7-10, but they are a prelude to a message of hope. Amos shows that Israel is no better than any other nation in the eyes of God. Did he not bring Israel out of Egypt? Yes, but he also brought the Philistines from Caphtor and the Syrians from Kir. The religious significance of the exodus has been lost because of Israel’s sin, so all but a faithful remnant will be lost.<\/p>\n<p>The concept of the remnant was important in the prophetic preaching of the eighth century <span>BC<\/span> (cf. Is 6:12-13; Mi 6:7-9). It recalled God’s promise to maintain the nation of Israel for the sake of the covenant given to the patriarchs (Lv 26:44-45). In Amos’s prophecy, Israel is to be sifted by other nations like grain in a sieve; the ungodly “chaff” will be scattered across the world, but the true “grain” will be preserved.<\/p>\n<h5>Israel’s Hope (9:11-15)<\/h5>\n<p>The expression of hope is expanded in the last section of the book in a series of startling and beautiful metaphors.<\/p>\n<h6>Restoration of the City of David (9:11-12)<\/h6>\n<p>The first metaphor is of the city (literally “house”) of David, a house fallen into disrepair. The monarchy, which had crumbled from internal decay and external threats, is envisioned as being restored to its former glory. Further, an expansion of the Davidic kingdom will include all nations that belong to the Lord.<\/p>\n<p>In the NT, this passage was quoted by James to support the inclusion of Gentiles in the promise (Acts 15:16-18). The wording in Acts is slightly different from that of Amos because it was based on an early Greek translation of the OT (called the Septuagint). Those called by God’s name or belonging to God include not only geographical entities such as nations but also individuals in any nation who have a close relationship to God. James saw that Amos was predicting inclusion of Gentiles in the kingdom of God, a kingdom far greater than the early monarchy. This prophecy has been fulfilled in part in the Christian church.<\/p>\n<h6>Restoration of Israel’s Fortunes (9:13-15)<\/h6>\n<p>A series of pastoral metaphors closes the book of Amos. They depict the abundance of blessing in the coming kingdom. Israel’s fortunes are to be restored, far beyond the dismal events of the century in which Amos is speaking. Theologians differ in their understanding of the application of this prophecy. If it refers to the present age of the Christian church, it pictures the blessings of the church now as “spiritual Israel.” If it refers to the future, to the millennial reign of Christ, it depicts what will happen on earth at that time.<\/p>\n<p>The concept of a rejuvenated earth is found elsewhere in the Bible (Rom 8:20-22). Micah uses language somewhat similar to that of Amos to describe restoration of what seems to be the literal city of Jerusalem (Mi 3:12–4:4). It may be best to apply the prophetic finale of Amos to the restoration to be effected at the ultimate return of Christ. Whatever the correct application, the remnant must include the followers of Jesus Christ, and the blessings should be seen as intended for all who belong to the kingdom of God.<\/p>\n<p class=\"h2\" id=\"Significance\">Significance<\/p>\n<p>The major purpose of Amos in his prophecies was to denounce Israel’s disobedience to the covenant. Although the covenant promise given to Abraham (Gn 22:15-18) and reiterated throughout the OT is not mentioned explicitly in Amos, it is implicit in the total message of the book. Amos upheld the spiritual nature of the covenant and emphasized that its blessing was mediated through obedience.<\/p>\n<p>Looking around him, Amos saw not only disobedience but hypocrisy. A basic aspect of his ethical teaching was insistence that outward adherence to religious ceremonies without a heart response to the will of God (as expressed in the law) was wrong. The law contained many injunctions that sought to engender love of God and fellow human beings (Ex 23:1-13). In Amos’s time, those social aspects of the law were being willfully disobeyed by the rich, who nevertheless clung to religious ritual. Amos saw what was in their hearts and condemned it. To him, religious obligations not observed in the proper spirit of responsibility to God could actually become sin (4:4). Religion could degenerate to the place where it becomes a curse, a mockery of the will of a holy God.<\/p>\n<p>Amos saw the disobedience and hypocrisy of Israel as culminating in national disaster. Thus his prophecy served as a warning of impending doom to the nation. He saw that other nations besides Israel and Judah were held accountable to God because of their mistreatment of others (1:3–2:3). Their social sins were punished by God in history. Amos thus saw an aspect of the law extending beyond Israel and Judah to other nations. They were responsible to God under what might be called a universal moral law, and they were judged for their crimes against humanity.<\/p>\n<p>The prophetic concept of the Day of the Lord, regarded by the people of Amos’s day as a time of vindication for their nation, was seen by Amos as a time of punishment for all sinners. Such punishment would not exclude the nation of Israel.<\/p>\n<p>Yet denunciation was not the sole purpose of Amos’s prophetic activity. He proclaimed a future of hope for Israel in the reestablishment of the Davidic monarchy, evidently under Messiah, in a time that would be characterized by peace (9:8-15). The relationship of the Davidic kingdom to the messianic kingdom goes back to the promise given to David (2 Sm 7:8-16). Just as those in other nations participated by extension in the demands of the law and in judgment, so would those in other nations who belonged to God participate in the blessings of the promise (9:12).<\/p>\n<p>The concepts of God drawn most sharply in the book of Amos are God’s sovereignty and God’s righteousness. He is sovereign over all the nations of the world, typified by those surrounding Israel, and he brings them to judgment (1:3–2:3). He is also sovereign over nature, as recognized in his control of the universe (4:13; 5:8; 9:13-14). His righteousness demands that he cannot allow his law to continue to be violated without retribution. But his righteousness is also the guarantee of hope for the believing remnant of Israel. It binds him to keep his promise to preserve Israel as a nation (Lv 26:44-45).<\/p>\n<p>Amos held out the possibility of averting the national catastrophe looming on the horizon of world events. However, from his gloomy description of social conditions and of the hardness of people’s hearts at the time, it seems likely that he did not foresee any escape.<\/p>\n<p>His message was presented in bold metaphors and vivid pictures that stick in the mind. That message is still relevant, for many of the sins that characterized the people of the prophet’s day are still prevalent in modern society and in the lives of individuals. Mistreatment of fellow human beings is as much a feature of the 21st century <span>AD<\/span> as it was of the 8th century <span>BC<\/span>.<\/p>\n<p>Today’s reader of the book of Amos should note the prophet’s insistence on the consequences of sin; his emphasis on the responsibility that always accompanies privilege; his presentation of God’s faithfulness; and his message of hope, expressed in part today through the church.<\/p>\n<p>If the book seems to be gloomy in its outlook, it should be remembered that the prophet faced a gloomy picture. He was watching a nation crumble because of its unfaithfulness to God. But beyond the dismal prospect that faced Israel, Amos saw a new kingdom emerging. It was a kingdom of peace in which the people of God would realize the fulfillment of God’s promises. <em>See<\/em> Prophecy; Prophet, Prophetess; Israel, History of.<\/p>","summary_ro":"AMOS, Book of Writings of the prophet Amos, one of the 12 minor prophets of the Hebrew OT. The book of Amos is called minor only because it is relatively short. Its message is as important as that of any of the major prophets. Indeed, Amos has one of the most powerful statements in the Bible of God’s judgment against injustice, oppression, and hypocrisy. The book consists primarily of prophetic sermons preached by Amos at Bethel, royal sanctuary of the northern kingdom of Israel in the eighth...","summary_en":"AMOS, Book of Writings of the prophet Amos, one of the 12 minor prophets of the Hebrew OT. The book of Amos is called minor only because it is relatively short. Its message is as important as that of any of the major prophets. Indeed, Amos has one of the most powerful statements in the Bible of God’s judgment against injustice, oppression, and hypocrisy. The book consists primarily of prophetic sermons preached by Amos at Bethel, royal sanctuary of the northern kingdom of Israel in the eighth...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":17726,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Isaiah (Person)","title_en":"Isaiah (Person)","content_ro":"<h3>ISAIAH (P<span>erson<\/span>)<\/h3>\n<p>Eighth-century <span>BC<\/span> prophet during the reigns of the Judean kings Uzziah, Jotham, Ahaz, and Hezekiah; author of the biblical book of Isaiah. Isaiah was the son of Amoz (Is 1:1) and may have been a relative of King Amaziah. Growing up in Jerusalem, Isaiah received the best education the capital could supply. He was also deeply knowledgeable about people, and he became the political and religious counselor of the nation. He had easy access to the monarchs and seems to have been the historiographer at the Judean court for several reigns (2 Chr 26:22; 32:32).<\/p>\n<p>Isaiah’s wife is referred to as a prophetess (Is 8:3) and they had at least two sons, Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3). Isaiah’s customary attire was a prophet’s clothing, that is, sandals and a garment of goat’s hair or sackcloth. At one point during his ministry, the Lord commanded Isaiah to go naked and barefoot for a period of three years, (wearing only a loincloth) (20:2-6). This must have been humiliating in a society that measured status by meticulous dress codes.<\/p>\n<p>Isaiah worked to reform social and political wrongs. Even the highest members of society did not escape his censure. He berated soothsayers and denounced wealthy, influential people who ignored the responsibilities of their position. He exhorted the masses to be obedient rather than indifferent to God’s covenant. He rebuked kings for their willfulness and lack of concern.<\/p>\n<p>Isaiah’s writings express a deep awareness of God’s majesty and holiness. The prophet denounced not only Canaanite idolatry but also the religious observances of his own people that were external ceremonies only and lacking sincerity (1:10-17; 29:13). He preached impending judgment on the idolatrous Judeans, declaring that only a righteous remnant would survive (6:13).<\/p>\n<p>Isaiah foretold the coming of the Messiah, the “peaceful prince,” and the ruler of God’s kingdom (11:1-11; cf. 9:6-7). He also depicted this Messiah as a suffering, obedient servant (53:3-12). Isaiah was preeminent among the prophets for the variety and grandeur of his imagery. His imagination produced forceful, brilliant figures of speech.<\/p>\n<p>Isaiah prophesied during the last three decades of the northern kingdom of Israel but because he lived in Jerusalem, in Judah, he made little direct reference to Israel. However, when that kingdom fell, Judah lay open to conquest by Assyria. Isaiah advised King Ahaz to avoid foreign entanglements and depend on God to protect his people. Ignoring that advice, Ahaz made an alliance with Assyria.<\/p>\n<p>It was Hezekiah, Ahaz’s pious son, who sought to remove Judah from this dangerous situation. When the Assyrians under Sennacherib approached Jerusalem, Isaiah inspired Hezekiah and the Judeans to rely on the Lord for the city’s defense, and “the angel of the Lord” destroyed Sennacherib’s army (37:36-38), securing a short period of peace for Hezekiah and the Judeans.<\/p>\n<p>Hebrew prophecy reached its pinnacle with Isaiah, who was greatly esteemed in both OT and NT times. One indication of that esteem is the collection of apocryphal literature associated with his name.<\/p>\n<p><em>See also<\/em> Isaiah, Book of; Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>ISAIAH (P<span>erson<\/span>)<\/h3>\n<p>Eighth-century <span>BC<\/span> prophet during the reigns of the Judean kings Uzziah, Jotham, Ahaz, and Hezekiah; author of the biblical book of Isaiah. Isaiah was the son of Amoz (Is 1:1) and may have been a relative of King Amaziah. Growing up in Jerusalem, Isaiah received the best education the capital could supply. He was also deeply knowledgeable about people, and he became the political and religious counselor of the nation. He had easy access to the monarchs and seems to have been the historiographer at the Judean court for several reigns (2 Chr 26:22; 32:32).<\/p>\n<p>Isaiah’s wife is referred to as a prophetess (Is 8:3) and they had at least two sons, Shear-jashub (7:3) and Maher-shalal-hash-baz (8:3). Isaiah’s customary attire was a prophet’s clothing, that is, sandals and a garment of goat’s hair or sackcloth. At one point during his ministry, the Lord commanded Isaiah to go naked and barefoot for a period of three years, (wearing only a loincloth) (20:2-6). This must have been humiliating in a society that measured status by meticulous dress codes.<\/p>\n<p>Isaiah worked to reform social and political wrongs. Even the highest members of society did not escape his censure. He berated soothsayers and denounced wealthy, influential people who ignored the responsibilities of their position. He exhorted the masses to be obedient rather than indifferent to God’s covenant. He rebuked kings for their willfulness and lack of concern.<\/p>\n<p>Isaiah’s writings express a deep awareness of God’s majesty and holiness. The prophet denounced not only Canaanite idolatry but also the religious observances of his own people that were external ceremonies only and lacking sincerity (1:10-17; 29:13). He preached impending judgment on the idolatrous Judeans, declaring that only a righteous remnant would survive (6:13).<\/p>\n<p>Isaiah foretold the coming of the Messiah, the “peaceful prince,” and the ruler of God’s kingdom (11:1-11; cf. 9:6-7). He also depicted this Messiah as a suffering, obedient servant (53:3-12). Isaiah was preeminent among the prophets for the variety and grandeur of his imagery. His imagination produced forceful, brilliant figures of speech.<\/p>\n<p>Isaiah prophesied during the last three decades of the northern kingdom of Israel but because he lived in Jerusalem, in Judah, he made little direct reference to Israel. However, when that kingdom fell, Judah lay open to conquest by Assyria. Isaiah advised King Ahaz to avoid foreign entanglements and depend on God to protect his people. Ignoring that advice, Ahaz made an alliance with Assyria.<\/p>\n<p>It was Hezekiah, Ahaz’s pious son, who sought to remove Judah from this dangerous situation. When the Assyrians under Sennacherib approached Jerusalem, Isaiah inspired Hezekiah and the Judeans to rely on the Lord for the city’s defense, and “the angel of the Lord” destroyed Sennacherib’s army (37:36-38), securing a short period of peace for Hezekiah and the Judeans.<\/p>\n<p>Hebrew prophecy reached its pinnacle with Isaiah, who was greatly esteemed in both OT and NT times. One indication of that esteem is the collection of apocryphal literature associated with his name.<\/p>\n<p><em>See also<\/em> Isaiah, Book of; Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"ISAIAH (Person) Eighth-century BC prophet during the reigns of the Judean kings Uzziah, Jotham, Ahaz, and Hezekiah; author of the biblical book of Isaiah. Isaiah was the son of Amoz (Is 1:1) and may have been a relative of King Amaziah. Growing up in Jerusalem, Isaiah received the best education the capital could supply. He was also deeply knowledgeable about people, and he became the political and religious counselor of the nation. He had easy access to the monarchs and seems to have been th...","summary_en":"ISAIAH (Person) Eighth-century BC prophet during the reigns of the Judean kings Uzziah, Jotham, Ahaz, and Hezekiah; author of the biblical book of Isaiah. Isaiah was the son of Amoz (Is 1:1) and may have been a relative of King Amaziah. Growing up in Jerusalem, Isaiah received the best education the capital could supply. He was also deeply knowledgeable about people, and he became the political and religious counselor of the nation. He had easy access to the monarchs and seems to have been th...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19388,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Jesse*, Root","title_en":"of Jesse*, Root","content_ro":"<h3>JESSE*, Root of<\/h3>\n<p>Figure of speech used by Isaiah (Is 11:10) to express the hope of a messianic king from the line of David. The “root” of a family is its progenitor. Jesse, David’s father, is listed as an ancestor of the Messiah (Is 11:1, 10; Mt 1:5-6; Lk 3:32; Acts 13:22-23). Isaiah pictures God’s judgment upon Assyria as the cutting down of a forest (Is 10:33-34); Judah likewise will be felled and the proud tree of David’s sovereignty hewn down, but a remnant will remain, described by Isaiah as a shoot from a stump (6:13). The messianic shoot will come forth from the stump of Jesse as a branch from his roots. The Spirit of the Lord will rest upon this one who stands as an ensign to the people, so that the nations will seek him in the glory of his dwelling place (Is 11:1-10; see Is 53:2; Jer 23:5; 33:15; Ez 17:22-23; Zec 3:8; 6:12).<\/p>\n<p>The apostle Paul, quoting Isaiah’s prophecy, identified Jesus as “the root of Jesse” in whom the Gentiles hope (Rom 15:12). Christ is not only “a shoot from the stump of Jesse” (Is 11:1) but is himself the “root of Jesse” (Is 11:10; Rom 15:12; see Rv 5:5; 22:16, “root of David”). This means that Jesus not only came from Jesse’s line but that Jesse (and David) came from Jesus. In other words, the image points to Jesus’ divinity. While Jesus was the son of David, Jesus was also David’s “Lord.” This is the point Jesus made in his debate with the religious leaders of his day who recognized only that the Messiah was a human descendant of David. Matthew 22:42-45 reads: “ ‘What do you think about the Messiah? Whose son is he?’ They replied, ‘He is the son of David.’ Jesus responded, ‘Then why does David, speaking under the inspiration of the Holy Spirit, call him Lord? For David said, “The <span>Lord<\/span> said to my Lord, sit in honor at my right hand until I humble your enemies beneath your feet.” Since David called him Lord, how can he be his son at the same time?’ ”<\/p>\n<p><em>See also<\/em> Christology; David; Genealogy of Jesus Christ; Jesse (Person); Jesus Christ, Teachings of.<\/p>","content_en":"<h3>JESSE*, Root of<\/h3>\n<p>Figure of speech used by Isaiah (Is 11:10) to express the hope of a messianic king from the line of David. The “root” of a family is its progenitor. Jesse, David’s father, is listed as an ancestor of the Messiah (Is 11:1, 10; Mt 1:5-6; Lk 3:32; Acts 13:22-23). Isaiah pictures God’s judgment upon Assyria as the cutting down of a forest (Is 10:33-34); Judah likewise will be felled and the proud tree of David’s sovereignty hewn down, but a remnant will remain, described by Isaiah as a shoot from a stump (6:13). The messianic shoot will come forth from the stump of Jesse as a branch from his roots. The Spirit of the Lord will rest upon this one who stands as an ensign to the people, so that the nations will seek him in the glory of his dwelling place (Is 11:1-10; see Is 53:2; Jer 23:5; 33:15; Ez 17:22-23; Zec 3:8; 6:12).<\/p>\n<p>The apostle Paul, quoting Isaiah’s prophecy, identified Jesus as “the root of Jesse” in whom the Gentiles hope (Rom 15:12). Christ is not only “a shoot from the stump of Jesse” (Is 11:1) but is himself the “root of Jesse” (Is 11:10; Rom 15:12; see Rv 5:5; 22:16, “root of David”). This means that Jesus not only came from Jesse’s line but that Jesse (and David) came from Jesus. In other words, the image points to Jesus’ divinity. While Jesus was the son of David, Jesus was also David’s “Lord.” This is the point Jesus made in his debate with the religious leaders of his day who recognized only that the Messiah was a human descendant of David. Matthew 22:42-45 reads: “ ‘What do you think about the Messiah? Whose son is he?’ They replied, ‘He is the son of David.’ Jesus responded, ‘Then why does David, speaking under the inspiration of the Holy Spirit, call him Lord? For David said, “The <span>Lord<\/span> said to my Lord, sit in honor at my right hand until I humble your enemies beneath your feet.” Since David called him Lord, how can he be his son at the same time?’ ”<\/p>\n<p><em>See also<\/em> Christology; David; Genealogy of Jesus Christ; Jesse (Person); Jesus Christ, Teachings of.<\/p>","summary_ro":"JESSE*, Root of Figure of speech used by Isaiah (Is 11:10) to express the hope of a messianic king from the line of David. The “root” of a family is its progenitor. Jesse, David’s father, is listed as an ancestor of the Messiah (Is 11:1, 10; Mt 1:5-6; Lk 3:32; Acts 13:22-23). Isaiah pictures God’s judgment upon Assyria as the cutting down of a forest (Is 10:33-34); Judah likewise will be felled and the proud tree of David’s sovereignty hewn down, but a remnant will remain, described by Isaiah...","summary_en":"JESSE*, Root of Figure of speech used by Isaiah (Is 11:10) to express the hope of a messianic king from the line of David. The “root” of a family is its progenitor. Jesse, David’s father, is listed as an ancestor of the Messiah (Is 11:1, 10; Mt 1:5-6; Lk 3:32; Acts 13:22-23). Isaiah pictures God’s judgment upon Assyria as the cutting down of a forest (Is 10:33-34); Judah likewise will be felled and the proud tree of David’s sovereignty hewn down, but a remnant will remain, described by Isaiah...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32702,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Remnant","title_en":"Remnant","content_ro":"<h3>REMNANT<\/h3>\n<p>Group of people who survive a catastrophe brought about by God, ordinarily in judgment for sin. This group becomes the nucleus for the continuation of mankind or the people of God; the future existence of the larger group depends on this purified, holy remnant that has undergone and survived the judgment of God. The remnant concept is found in all periods of redemptive history where catastrophe—be it natural disaster, disease, warfare, or other instruments—threatens the continuity of God’s purposes. From the Creation account to the end of the OT, the concept is progressively sharpened.<\/p>\n<p class=\"h2\" id=\"TheProblem\">The Problem<\/p>\n<p>The theological problem that the remnant concept addresses is the tension between the grace and promises of God over against his holiness and just judgment of sin. This tension between God’s grace and his judgment presents a distinction between the true and false people of God and between the present and future people of God. The holy, pure, and true people of God will survive his judgment on sin as a faithful remnant and will become the nucleus of a renewed, chosen people. The purposes of God are not frustrated but are effected among that true and renewed people.<\/p>\n<p>The concept is one that cuts in two directions. On the one hand, depending on the imminent expectation of the biblical author, it may emphasize judgment, that God is on the verge of destroying his people because of their sin; the remnant itself may even be threatened because the contemplated judgment is so severe. On the other hand, the fact that a remnant survives emphasizes both the grace of God (his favor shown to those he has kept safe) and the dawning of a new age and a new community, which inherits the promises of God as it springs from that remnant.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>Prior to the Patriarchal Period<\/h5>\n<p>The first passage exhibiting the remnant concept is the account of the fall of man. Though there is no immediate loss of life or numerical reduction, the judgment of God threatens the continued existence of mankind (Gn 3:15-19). Judgment is averted by God’s grace, and Adam and Eve become the nucleus of humanity; the hopes of the future are focused in their offspring (3:16, 20; 4:1). God’s purposes for mankind will be realized through the seed of the woman.<\/p>\n<p>The Flood narrative is more specific. Because of the wickedness of mankind, God determined to blot out all life. However, a righteous man who was blameless before God, together with his family, received God’s favor (Gn 6:8-9; Heb 11:7). Only Noah and those with him in the ark survived the judgment of God (Gn 7:23). The continued existence of mankind focuses in the fruitfulness and increase of his sons (9:1), introducing a new age and a new covenant (vv 8-17). God’s purposes for mankind will be realized in the seed of Noah.<\/p>\n<h5>From the Patriarchal Period to the Monarchy<\/h5>\n<p>Not all passages contributing to the development of the remnant motif involve the threat of universal judgment. The sins of the twin cities of Sodom and Gomorrah were so grievous that God determined to destroy them. For the sake of his servant Abraham (Gn 18:16-19; 19:29) and because of Lot’s righteousness (2 Pt 2:8), God spared Lot and his two daughters. Abraham’s negotiations with God to spare the entire city if 50, and finally even 10, righteous persons could be found there (Gn 18:22-33) emphasize again that the righteous escape judgment. God will not sweep away the righteous with the wicked; even when they hesitated, he was merciful and led them out of the city (19:16, 29).<\/p>\n<p>The story of Joseph is the literary bridge from the children of Jacob, a family in Canaan (Gn 46:26-27), to the thousands of children of Israel at the time of the exodus. The dominant theological motif in the story is the preservation of the patriarch’s family in the face of mortal threat from famine. God sent Joseph into Egypt to save lives and to preserve for his family a remnant (45:6-7). Joseph’s brothers intended harm, but God turned it to good—to the saving of many lives (50:19-20). Once again the purposes of God are not thwarted but will be realized in these survivors from the threat of extinction.<\/p>\n<p>Obedience to the commands of God and trust in his promises are at issue when the spies return from reconnoitering Canaan (Nm 13–14). Representatives from all the tribes had explored the land. In spite of their agreement about its excellence, all but two of the spies reported that the land could not be taken. Because of their grumbling, God announced his intention to destroy them all and to recreate a greater nation from his faithful servant Moses. After Moses interceded on behalf of the people, the Lord relented. Instead of destruction for all, only Joshua and Caleb would enter the promised inheritance because of their faithful report. The people would remain in the wilderness 40 years until all died except these two. The transgressors would die, but the faithful remnant would receive the promise.<\/p>\n<p>The law, too, stipulates that faithfulness is required to retain possession of the land. Disobedience would bring disease, defeat in war, drought, crop failure, attack by wild animals, death by sword and famine, cannibalism, destruction of cities, and exile into enemy lands (Lv 26:1-39). But for those who were left, those who confessed their sins and repented—the remnant—God would keep his covenant with them, restore them to their land, and realize his purpose through them.<\/p>\n<h5>From the Monarchy to the Exile<\/h5>\n<p>Even in the apostate northern kingdom the Lord kept his faithful remnant. At the end of a three-year drought in punishment for sins in the northern kingdom (1 Kgs 17:1; 18:1) and after the victory over the priests of Baal at Mt Carmel, Elijah went to Mt Sinai, fleeing for his life from Jezebel (ch 19). There he lamented that Israel had given itself totally to false worship and that he alone was left of the faithful. God replied by instructing him to anoint Jehu as king and Elisha as his prophetic successor. Jehu and Elisha would destroy the apostate, while God preserved for himself the 7,000 who had not bowed the knee to Baal. The faithful remnant would be spared destruction.<\/p>\n<p>The preexilic prophets emphasized the smallness of the remnant that would survive the destruction under Assyria and Babylon. Amos warned of great judgment that would threaten even the remnant itself. God would destroy the sinful kingdom, though not totally. Isaiah, too, speaks of the smallness of the remnant. Israel is left like a shelter in a vineyard, a hut in a melon field only narrowly avoiding the fate of Sodom and Gomorrah (Is 1:8-9). It is left like a pole on a hilltop (30:17), like the stump of a felled tree (6:13). When the reaper gathers his harvest, Israel is the gleanings that are left, the few olives that remain in the top of the tree (17:4-6). But from the stump of that felled tree will spring new life (6:11-13). Those who survive in Jerusalem will be holy, and the Lord will bring a new shoot from the stump of Jesse, a righteous servant (the Branch) who will bring the remnant of the people of God from many nations (4:2-3; 11:1-16). After God has purged away the iniquity of the people, Jerusalem would be known as the city of righteousness (1:21-26).<\/p>\n<h5>During the Exile<\/h5>\n<p>From his vantage point among the exiles by the Kebar River (Ez 1:1), Ezekiel was concerned about the future remnant and the promises of restoration. In a vision (ch 9), he saw a scribe pass through the city of Jerusalem placing a mark on the foreheads of all who grieved for the sins committed in the city. Behind the scribe came a group of warriors slaying all who did not have the mark on their foreheads. Fearing the destruction of all the people, Ezekiel called out, “O <span>Lord<\/span>, will you destroy the entire remnant of Israel?” Immediately thereafter, he saw the glory cloud—the visible presence of God in the midst of his people—rise and depart from the temple (ch 10). Ezekiel prophesied judgment on the leaders of Israel, and Pelatiah (whose name means “escape”) died, prompting Ezekiel to ask again, “O <span>Lord<\/span>, will you destroy the entire remnant of Israel?” (11:13). The Lord will gather his people and restore them to their land as a pure people free of idolatry. Though their sins were great, there would yet be mercy and restoration for a purified nation. The glory cloud that Ezekiel saw departing from the temple will return to a new temple (ch 43). The people will no longer stray from God (14:11) but will enjoy a new and everlasting covenant (16:60-62). Ezekiel recalled the remnant motif as it applied to the wilderness community after the exodus: many will leave the land of bondage, and the rebellious will die along the way, not entering Israel (20:35-38). God will gather his flock, and they will have “one shepherd, my servant David” (34:20-24). God will remove their hearts of stone, give them hearts of flesh, and put his Spirit in them (36:24-27). Though Israel appears dead and incapable of living again, yet God will speak to these dry bones and bring them to life (37:1-14).<\/p>","content_en":"<h3>REMNANT<\/h3>\n<p>Group of people who survive a catastrophe brought about by God, ordinarily in judgment for sin. This group becomes the nucleus for the continuation of mankind or the people of God; the future existence of the larger group depends on this purified, holy remnant that has undergone and survived the judgment of God. The remnant concept is found in all periods of redemptive history where catastrophe—be it natural disaster, disease, warfare, or other instruments—threatens the continuity of God’s purposes. From the Creation account to the end of the OT, the concept is progressively sharpened.<\/p>\n<p class=\"h2\" id=\"TheProblem\">The Problem<\/p>\n<p>The theological problem that the remnant concept addresses is the tension between the grace and promises of God over against his holiness and just judgment of sin. This tension between God’s grace and his judgment presents a distinction between the true and false people of God and between the present and future people of God. The holy, pure, and true people of God will survive his judgment on sin as a faithful remnant and will become the nucleus of a renewed, chosen people. The purposes of God are not frustrated but are effected among that true and renewed people.<\/p>\n<p>The concept is one that cuts in two directions. On the one hand, depending on the imminent expectation of the biblical author, it may emphasize judgment, that God is on the verge of destroying his people because of their sin; the remnant itself may even be threatened because the contemplated judgment is so severe. On the other hand, the fact that a remnant survives emphasizes both the grace of God (his favor shown to those he has kept safe) and the dawning of a new age and a new community, which inherits the promises of God as it springs from that remnant.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>Prior to the Patriarchal Period<\/h5>\n<p>The first passage exhibiting the remnant concept is the account of the fall of man. Though there is no immediate loss of life or numerical reduction, the judgment of God threatens the continued existence of mankind (Gn 3:15-19). Judgment is averted by God’s grace, and Adam and Eve become the nucleus of humanity; the hopes of the future are focused in their offspring (3:16, 20; 4:1). God’s purposes for mankind will be realized through the seed of the woman.<\/p>\n<p>The Flood narrative is more specific. Because of the wickedness of mankind, God determined to blot out all life. However, a righteous man who was blameless before God, together with his family, received God’s favor (Gn 6:8-9; Heb 11:7). Only Noah and those with him in the ark survived the judgment of God (Gn 7:23). The continued existence of mankind focuses in the fruitfulness and increase of his sons (9:1), introducing a new age and a new covenant (vv 8-17). God’s purposes for mankind will be realized in the seed of Noah.<\/p>\n<h5>From the Patriarchal Period to the Monarchy<\/h5>\n<p>Not all passages contributing to the development of the remnant motif involve the threat of universal judgment. The sins of the twin cities of Sodom and Gomorrah were so grievous that God determined to destroy them. For the sake of his servant Abraham (Gn 18:16-19; 19:29) and because of Lot’s righteousness (2 Pt 2:8), God spared Lot and his two daughters. Abraham’s negotiations with God to spare the entire city if 50, and finally even 10, righteous persons could be found there (Gn 18:22-33) emphasize again that the righteous escape judgment. God will not sweep away the righteous with the wicked; even when they hesitated, he was merciful and led them out of the city (19:16, 29).<\/p>\n<p>The story of Joseph is the literary bridge from the children of Jacob, a family in Canaan (Gn 46:26-27), to the thousands of children of Israel at the time of the exodus. The dominant theological motif in the story is the preservation of the patriarch’s family in the face of mortal threat from famine. God sent Joseph into Egypt to save lives and to preserve for his family a remnant (45:6-7). Joseph’s brothers intended harm, but God turned it to good—to the saving of many lives (50:19-20). Once again the purposes of God are not thwarted but will be realized in these survivors from the threat of extinction.<\/p>\n<p>Obedience to the commands of God and trust in his promises are at issue when the spies return from reconnoitering Canaan (Nm 13–14). Representatives from all the tribes had explored the land. In spite of their agreement about its excellence, all but two of the spies reported that the land could not be taken. Because of their grumbling, God announced his intention to destroy them all and to recreate a greater nation from his faithful servant Moses. After Moses interceded on behalf of the people, the Lord relented. Instead of destruction for all, only Joshua and Caleb would enter the promised inheritance because of their faithful report. The people would remain in the wilderness 40 years until all died except these two. The transgressors would die, but the faithful remnant would receive the promise.<\/p>\n<p>The law, too, stipulates that faithfulness is required to retain possession of the land. Disobedience would bring disease, defeat in war, drought, crop failure, attack by wild animals, death by sword and famine, cannibalism, destruction of cities, and exile into enemy lands (Lv 26:1-39). But for those who were left, those who confessed their sins and repented—the remnant—God would keep his covenant with them, restore them to their land, and realize his purpose through them.<\/p>\n<h5>From the Monarchy to the Exile<\/h5>\n<p>Even in the apostate northern kingdom the Lord kept his faithful remnant. At the end of a three-year drought in punishment for sins in the northern kingdom (1 Kgs 17:1; 18:1) and after the victory over the priests of Baal at Mt Carmel, Elijah went to Mt Sinai, fleeing for his life from Jezebel (ch 19). There he lamented that Israel had given itself totally to false worship and that he alone was left of the faithful. God replied by instructing him to anoint Jehu as king and Elisha as his prophetic successor. Jehu and Elisha would destroy the apostate, while God preserved for himself the 7,000 who had not bowed the knee to Baal. The faithful remnant would be spared destruction.<\/p>\n<p>The preexilic prophets emphasized the smallness of the remnant that would survive the destruction under Assyria and Babylon. Amos warned of great judgment that would threaten even the remnant itself. God would destroy the sinful kingdom, though not totally. Isaiah, too, speaks of the smallness of the remnant. Israel is left like a shelter in a vineyard, a hut in a melon field only narrowly avoiding the fate of Sodom and Gomorrah (Is 1:8-9). It is left like a pole on a hilltop (30:17), like the stump of a felled tree (6:13). When the reaper gathers his harvest, Israel is the gleanings that are left, the few olives that remain in the top of the tree (17:4-6). But from the stump of that felled tree will spring new life (6:11-13). Those who survive in Jerusalem will be holy, and the Lord will bring a new shoot from the stump of Jesse, a righteous servant (the Branch) who will bring the remnant of the people of God from many nations (4:2-3; 11:1-16). After God has purged away the iniquity of the people, Jerusalem would be known as the city of righteousness (1:21-26).<\/p>\n<h5>During the Exile<\/h5>\n<p>From his vantage point among the exiles by the Kebar River (Ez 1:1), Ezekiel was concerned about the future remnant and the promises of restoration. In a vision (ch 9), he saw a scribe pass through the city of Jerusalem placing a mark on the foreheads of all who grieved for the sins committed in the city. Behind the scribe came a group of warriors slaying all who did not have the mark on their foreheads. Fearing the destruction of all the people, Ezekiel called out, “O <span>Lord<\/span>, will you destroy the entire remnant of Israel?” Immediately thereafter, he saw the glory cloud—the visible presence of God in the midst of his people—rise and depart from the temple (ch 10). Ezekiel prophesied judgment on the leaders of Israel, and Pelatiah (whose name means “escape”) died, prompting Ezekiel to ask again, “O <span>Lord<\/span>, will you destroy the entire remnant of Israel?” (11:13). The Lord will gather his people and restore them to their land as a pure people free of idolatry. Though their sins were great, there would yet be mercy and restoration for a purified nation. The glory cloud that Ezekiel saw departing from the temple will return to a new temple (ch 43). The people will no longer stray from God (14:11) but will enjoy a new and everlasting covenant (16:60-62). Ezekiel recalled the remnant motif as it applied to the wilderness community after the exodus: many will leave the land of bondage, and the rebellious will die along the way, not entering Israel (20:35-38). God will gather his flock, and they will have “one shepherd, my servant David” (34:20-24). God will remove their hearts of stone, give them hearts of flesh, and put his Spirit in them (36:24-27). Though Israel appears dead and incapable of living again, yet God will speak to these dry bones and bring them to life (37:1-14).<\/p>","summary_ro":"REMNANT Group of people who survive a catastrophe brought about by God, ordinarily in judgment for sin. This group becomes the nucleus for the continuation of mankind or the people of God; the future existence of the larger group depends on this purified, holy remnant that has undergone and survived the judgment of God. The remnant concept is found in all periods of redemptive history where catastrophe—be it natural disaster, disease, warfare, or other instruments—threatens the continuity of ...","summary_en":"REMNANT Group of people who survive a catastrophe brought about by God, ordinarily in judgment for sin. This group becomes the nucleus for the continuation of mankind or the people of God; the future existence of the larger group depends on this purified, holy remnant that has undergone and survived the judgment of God. The remnant concept is found in all periods of redemptive history where catastrophe—be it natural disaster, disease, warfare, or other instruments—threatens the continuity of ...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36882,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Teil*","title_en":"Teil*","content_ro":"<h3>TEIL*<\/h3>\n<p>KJV rendering of terebinth in Isaiah 6:13. <em>See<\/em> Plants (Terebinth).<\/p>","content_en":"<h3>TEIL*<\/h3>\n<p>KJV rendering of terebinth in Isaiah 6:13. <em>See<\/em> Plants (Terebinth).<\/p>","summary_ro":"TEIL* KJV rendering of terebinth in Isaiah 6:13. See Plants (Terebinth).","summary_en":"TEIL* KJV rendering of terebinth in Isaiah 6:13. See Plants (Terebinth).","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37117,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Terebinth*","title_en":"Terebinth*","content_ro":"<h3>TEREBINTH*<\/h3>\n<p>Large deciduous tree, also called the turpentine tree (Is 6:13; Hos 4:13). <em>See<\/em> Plants.<\/p>","content_en":"<h3>TEREBINTH*<\/h3>\n<p>Large deciduous tree, also called the turpentine tree (Is 6:13; Hos 4:13). <em>See<\/em> Plants.<\/p>","summary_ro":"TEREBINTH* Large deciduous tree, also called the turpentine tree (Is 6:13; Hos 4:13). See Plants.","summary_en":"TEREBINTH* Large deciduous tree, also called the turpentine tree (Is 6:13; Hos 4:13). See Plants.","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51119,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:13","title_en":"Study Note: Isaia 6:13","content_ro":"<p><strong>6:13<\/strong> Even if <em>a tenth—a remnant—survive<\/em><em>,<\/em> the judgment would continue until nearly all were destroyed. The prophet often spoke of near extermination or decimation (9:18-21; 10:20; 22:4; 48:19; 51:18) but maintained the hope of a remnant who would make a new beginning (7:21-22; 29:23; 37:31; 44:26; 49:19; 54:1). • <em>Israel’s stump will be a holy seed:<\/em> The stump represents a remnant of holy people (see 4:2-3) whose new leader would be pleasing to the Lord (11:1).<\/p>","content_en":"<p><strong>6:13<\/strong> Even if <em>a tenth—a remnant—survive<\/em><em>,<\/em> the judgment would continue until nearly all were destroyed. The prophet often spoke of near extermination or decimation (9:18-21; 10:20; 22:4; 48:19; 51:18) but maintained the hope of a remnant who would make a new beginning (7:21-22; 29:23; 37:31; 44:26; 49:19; 54:1). • <em>Israel’s stump will be a holy seed:<\/em> The stump represents a remnant of holy people (see 4:2-3) whose new leader would be pleasing to the Lord (11:1).<\/p>","summary_ro":"6:13 Even if a tenth—a remnant—survive, the judgment would continue until nearly all were destroyed. The prophet often spoke of near extermination or decimation (9:18-21; 10:20; 22:4; 48:19; 51:18) but maintained the hope of a remnant who would make a new beginning (7:21-22; 29:23; 37:31; 44:26; 49:19; 54:1). • Israel’s stump will be a holy seed: The stump represents a remnant of holy people (see 4:2-3) whose new leader would be pleasing to the Lord (11:1).","summary_en":"6:13 Even if a tenth—a remnant—survive, the judgment would continue until nearly all were destroyed. The prophet often spoke of near extermination or decimation (9:18-21; 10:20; 22:4; 48:19; 51:18) but maintained the hope of a remnant who would make a new beginning (7:21-22; 29:23; 37:31; 44:26; 49:19; 54:1). • Israel’s stump will be a holy seed: The stump represents a remnant of holy people (see 4:2-3) whose new leader would be pleasing to the Lord (11:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78745,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:13","title_en":"Study Note: Isaia 6:13","content_ro":"<p><strong>6:13<\/strong> Even if <em>a tenth—a remnant—survive<\/em><em>,<\/em> the judgment would continue until nearly all were destroyed. The prophet often spoke of near extermination or decimation (9:18-21; 10:20; 22:4; 48:19; 51:18) but maintained the hope of a remnant who would make a new beginning (7:21-22; 29:23; 37:31; 44:26; 49:19; 54:1). • <em>Israel’s stump will be a holy seed:<\/em> The stump represents a remnant of holy people (see 4:2-3) whose new leader would be pleasing to the Lord (11:1).<\/p>","content_en":"<p><strong>6:13<\/strong> Even if <em>a tenth—a remnant—survive<\/em><em>,<\/em> the judgment would continue until nearly all were destroyed. The prophet often spoke of near extermination or decimation (9:18-21; 10:20; 22:4; 48:19; 51:18) but maintained the hope of a remnant who would make a new beginning (7:21-22; 29:23; 37:31; 44:26; 49:19; 54:1). • <em>Israel’s stump will be a holy seed:<\/em> The stump represents a remnant of holy people (see 4:2-3) whose new leader would be pleasing to the Lord (11:1).<\/p>","summary_ro":"6:13 Even if a tenth—a remnant—survive, the judgment would continue until nearly all were destroyed. The prophet often spoke of near extermination or decimation (9:18-21; 10:20; 22:4; 48:19; 51:18) but maintained the hope of a remnant who would make a new beginning (7:21-22; 29:23; 37:31; 44:26; 49:19; 54:1). • Israel’s stump will be a holy seed: The stump represents a remnant of holy people (see 4:2-3) whose new leader would be pleasing to the Lord (11:1).","summary_en":"6:13 Even if a tenth—a remnant—survive, the judgment would continue until nearly all were destroyed. The prophet often spoke of near extermination or decimation (9:18-21; 10:20; 22:4; 48:19; 51:18) but maintained the hope of a remnant who would make a new beginning (7:21-22; 29:23; 37:31; 44:26; 49:19; 54:1). • Israel’s stump will be a holy seed: The stump represents a remnant of holy people (see 4:2-3) whose new leader would be pleasing to the Lord (11:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106371,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:13","title_en":"Study Note: Isaia 6:13","content_ro":"<p><strong>6:13<\/strong> Even if <em>a tenth—a remnant—survive<\/em><em>,<\/em> the judgment would continue until nearly all were destroyed. The prophet often spoke of near extermination or decimation (9:18-21; 10:20; 22:4; 48:19; 51:18) but maintained the hope of a remnant who would make a new beginning (7:21-22; 29:23; 37:31; 44:26; 49:19; 54:1). • <em>Israel’s stump will be a holy seed:<\/em> The stump represents a remnant of holy people (see 4:2-3) whose new leader would be pleasing to the Lord (11:1).<\/p>","content_en":"<p><strong>6:13<\/strong> Even if <em>a tenth—a remnant—survive<\/em><em>,<\/em> the judgment would continue until nearly all were destroyed. The prophet often spoke of near extermination or decimation (9:18-21; 10:20; 22:4; 48:19; 51:18) but maintained the hope of a remnant who would make a new beginning (7:21-22; 29:23; 37:31; 44:26; 49:19; 54:1). • <em>Israel’s stump will be a holy seed:<\/em> The stump represents a remnant of holy people (see 4:2-3) whose new leader would be pleasing to the Lord (11:1).<\/p>","summary_ro":"6:13 Even if a tenth—a remnant—survive, the judgment would continue until nearly all were destroyed. The prophet often spoke of near extermination or decimation (9:18-21; 10:20; 22:4; 48:19; 51:18) but maintained the hope of a remnant who would make a new beginning (7:21-22; 29:23; 37:31; 44:26; 49:19; 54:1). • Israel’s stump will be a holy seed: The stump represents a remnant of holy people (see 4:2-3) whose new leader would be pleasing to the Lord (11:1).","summary_en":"6:13 Even if a tenth—a remnant—survive, the judgment would continue until nearly all were destroyed. The prophet often spoke of near extermination or decimation (9:18-21; 10:20; 22:4; 48:19; 51:18) but maintained the hope of a remnant who would make a new beginning (7:21-22; 29:23; 37:31; 44:26; 49:19; 54:1). • Israel’s stump will be a holy seed: The stump represents a remnant of holy people (see 4:2-3) whose new leader would be pleasing to the Lord (11:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":133997,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 6:13","title_en":"Study Note: Isaia 6:13","content_ro":"<p><strong>6:13<\/strong> Even if <em>a tenth—a remnant—survive<\/em><em>,<\/em> the judgment would continue until nearly all were destroyed. The prophet often spoke of near extermination or decimation (9:18-21; 10:20; 22:4; 48:19; 51:18) but maintained the hope of a remnant who would make a new beginning (7:21-22; 29:23; 37:31; 44:26; 49:19; 54:1). • <em>Israel’s stump will be a holy seed:<\/em> The stump represents a remnant of holy people (see 4:2-3) whose new leader would be pleasing to the Lord (11:1).<\/p>","content_en":"<p><strong>6:13<\/strong> Even if <em>a tenth—a remnant—survive<\/em><em>,<\/em> the judgment would continue until nearly all were destroyed. The prophet often spoke of near extermination or decimation (9:18-21; 10:20; 22:4; 48:19; 51:18) but maintained the hope of a remnant who would make a new beginning (7:21-22; 29:23; 37:31; 44:26; 49:19; 54:1). • <em>Israel’s stump will be a holy seed:<\/em> The stump represents a remnant of holy people (see 4:2-3) whose new leader would be pleasing to the Lord (11:1).<\/p>","summary_ro":"6:13 Even if a tenth—a remnant—survive, the judgment would continue until nearly all were destroyed. The prophet often spoke of near extermination or decimation (9:18-21; 10:20; 22:4; 48:19; 51:18) but maintained the hope of a remnant who would make a new beginning (7:21-22; 29:23; 37:31; 44:26; 49:19; 54:1). • Israel’s stump will be a holy seed: The stump represents a remnant of holy people (see 4:2-3) whose new leader would be pleasing to the Lord (11:1).","summary_en":"6:13 Even if a tenth—a remnant—survive, the judgment would continue until nearly all were destroyed. The prophet often spoke of near extermination or decimation (9:18-21; 10:20; 22:4; 48:19; 51:18) but maintained the hope of a remnant who would make a new beginning (7:21-22; 29:23; 37:31; 44:26; 49:19; 54:1). • Israel’s stump will be a holy seed: The stump represents a remnant of holy people (see 4:2-3) whose new leader would be pleasing to the Lord (11:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63816,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Remnant","title_en":"The Remnant","content_ro":"<h3>The Remnant<\/h3>\n<p>In the face of foreign invasion and the prospect of exile, the notion of the remnant was a source of hope for God’s people (see Mic 2:12-13; 4:6-8). While the Exile would be the outworking of God’s judgment on his people, God indicated that he would not completely destroy them (see Hos 11:8-11). The fact that a remnant was preserved demonstrated God’s mercy and faithfulness.<\/p>\n<p>The theme of the remnant was integral to Isaiah’s message. In fact, one of his sons was named Shear-jashub, which means “a remnant will return” (Isa 7:3; see 10:21). Isaiah prophesied that when the Lord judged his people with destruction (which occurred at the hands of the Babylonians in 605–586 <span>BC<\/span>), he would save a small community—the remnant—to be the core of a new beginning. Because the population of Judah would be decimated (as the northern kingdom of Israel had been already), this remnant would be a very small beginning. It is depicted as a “branch” (4:2), a “stump” (6:13), a community of the “poor” and “needy” (25:4), and “handpicked grain” (27:12-13). This remnant was to put their trust in the Lord while waiting for him to establish his rule and come to reward them (see 3:10; 40:10). The Lord promised that this small community would swell into a huge multitude that would come out of both Israel and the Gentile nations (27:6; 60:3).<\/p>\n<p>In fulfillment of prophecy, a remnant of God’s people were allowed to return to Jerusalem and rebuild the Temple during the reign of King Cyrus of Persia (Ezra 1:2-4). Ezra the priest recognized this preservation of a remnant as purely an act of God’s grace, an act that could be jeopardized if the people followed their ancestors in disobedience (Ezra 9:5-15).<\/p>\n<p>The notion of the remnant serves as an encouragement to remain faithful to God in the midst of the unfaithfulness of others. In the case of the people of Israel and Judah, such faithfulness would lead to the restoration of their land and to the blessings God had promised his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:31; 2 Chr 36:20; Ezra 9:14; Isa 1:8-9; 4:1-3; 6:13; 10:19-22; 11:10-16; 27:12-13; 28:5; 37:31-32; 46:3-4; Jer 6:9; 23:3-4; 31:7-8; Amos 5:15; Mic 2:12; 4:6-7; 5:7-8; 7:18; Zeph 3:11-13<\/p>","content_en":"<h3>The Remnant<\/h3>\n<p>In the face of foreign invasion and the prospect of exile, the notion of the remnant was a source of hope for God’s people (see Mic 2:12-13; 4:6-8). While the Exile would be the outworking of God’s judgment on his people, God indicated that he would not completely destroy them (see Hos 11:8-11). The fact that a remnant was preserved demonstrated God’s mercy and faithfulness.<\/p>\n<p>The theme of the remnant was integral to Isaiah’s message. In fact, one of his sons was named Shear-jashub, which means “a remnant will return” (Isa 7:3; see 10:21). Isaiah prophesied that when the Lord judged his people with destruction (which occurred at the hands of the Babylonians in 605–586 <span>BC<\/span>), he would save a small community—the remnant—to be the core of a new beginning. Because the population of Judah would be decimated (as the northern kingdom of Israel had been already), this remnant would be a very small beginning. It is depicted as a “branch” (4:2), a “stump” (6:13), a community of the “poor” and “needy” (25:4), and “handpicked grain” (27:12-13). This remnant was to put their trust in the Lord while waiting for him to establish his rule and come to reward them (see 3:10; 40:10). The Lord promised that this small community would swell into a huge multitude that would come out of both Israel and the Gentile nations (27:6; 60:3).<\/p>\n<p>In fulfillment of prophecy, a remnant of God’s people were allowed to return to Jerusalem and rebuild the Temple during the reign of King Cyrus of Persia (Ezra 1:2-4). Ezra the priest recognized this preservation of a remnant as purely an act of God’s grace, an act that could be jeopardized if the people followed their ancestors in disobedience (Ezra 9:5-15).<\/p>\n<p>The notion of the remnant serves as an encouragement to remain faithful to God in the midst of the unfaithfulness of others. In the case of the people of Israel and Judah, such faithfulness would lead to the restoration of their land and to the blessings God had promised his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:31; 2 Chr 36:20; Ezra 9:14; Isa 1:8-9; 4:1-3; 6:13; 10:19-22; 11:10-16; 27:12-13; 28:5; 37:31-32; 46:3-4; Jer 6:9; 23:3-4; 31:7-8; Amos 5:15; Mic 2:12; 4:6-7; 5:7-8; 7:18; Zeph 3:11-13<\/p>","summary_ro":"The Remnant In the face of foreign invasion and the prospect of exile, the notion of the remnant was a source of hope for God’s people (see Mic 2:12-13; 4:6-8). While the Exile would be the outworking of God’s judgment on his people, God indicated that he would not completely destroy them (see Hos 11:8-11). The fact that a remnant was preserved demonstrated God’s mercy and faithfulness. The theme of the remnant was integral to Isaiah’s message. In fact, one of his sons was named Shear-jashub,...","summary_en":"The Remnant In the face of foreign invasion and the prospect of exile, the notion of the remnant was a source of hope for God’s people (see Mic 2:12-13; 4:6-8). While the Exile would be the outworking of God’s judgment on his people, God indicated that he would not completely destroy them (see Hos 11:8-11). The fact that a remnant was preserved demonstrated God’s mercy and faithfulness. The theme of the remnant was integral to Isaiah’s message. In fact, one of his sons was named Shear-jashub,...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63885,"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":91442,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Remnant","title_en":"The Remnant","content_ro":"<h3>The Remnant<\/h3>\n<p>In the face of foreign invasion and the prospect of exile, the notion of the remnant was a source of hope for God’s people (see Mic 2:12-13; 4:6-8). While the Exile would be the outworking of God’s judgment on his people, God indicated that he would not completely destroy them (see Hos 11:8-11). The fact that a remnant was preserved demonstrated God’s mercy and faithfulness.<\/p>\n<p>The theme of the remnant was integral to Isaiah’s message. In fact, one of his sons was named Shear-jashub, which means “a remnant will return” (Isa 7:3; see 10:21). Isaiah prophesied that when the Lord judged his people with destruction (which occurred at the hands of the Babylonians in 605–586 <span>BC<\/span>), he would save a small community—the remnant—to be the core of a new beginning. Because the population of Judah would be decimated (as the northern kingdom of Israel had been already), this remnant would be a very small beginning. It is depicted as a “branch” (4:2), a “stump” (6:13), a community of the “poor” and “needy” (25:4), and “handpicked grain” (27:12-13). This remnant was to put their trust in the Lord while waiting for him to establish his rule and come to reward them (see 3:10; 40:10). The Lord promised that this small community would swell into a huge multitude that would come out of both Israel and the Gentile nations (27:6; 60:3).<\/p>\n<p>In fulfillment of prophecy, a remnant of God’s people were allowed to return to Jerusalem and rebuild the Temple during the reign of King Cyrus of Persia (Ezra 1:2-4). Ezra the priest recognized this preservation of a remnant as purely an act of God’s grace, an act that could be jeopardized if the people followed their ancestors in disobedience (Ezra 9:5-15).<\/p>\n<p>The notion of the remnant serves as an encouragement to remain faithful to God in the midst of the unfaithfulness of others. In the case of the people of Israel and Judah, such faithfulness would lead to the restoration of their land and to the blessings God had promised his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:31; 2 Chr 36:20; Ezra 9:14; Isa 1:8-9; 4:1-3; 6:13; 10:19-22; 11:10-16; 27:12-13; 28:5; 37:31-32; 46:3-4; Jer 6:9; 23:3-4; 31:7-8; Amos 5:15; Mic 2:12; 4:6-7; 5:7-8; 7:18; Zeph 3:11-13<\/p>","content_en":"<h3>The Remnant<\/h3>\n<p>In the face of foreign invasion and the prospect of exile, the notion of the remnant was a source of hope for God’s people (see Mic 2:12-13; 4:6-8). While the Exile would be the outworking of God’s judgment on his people, God indicated that he would not completely destroy them (see Hos 11:8-11). The fact that a remnant was preserved demonstrated God’s mercy and faithfulness.<\/p>\n<p>The theme of the remnant was integral to Isaiah’s message. In fact, one of his sons was named Shear-jashub, which means “a remnant will return” (Isa 7:3; see 10:21). Isaiah prophesied that when the Lord judged his people with destruction (which occurred at the hands of the Babylonians in 605–586 <span>BC<\/span>), he would save a small community—the remnant—to be the core of a new beginning. Because the population of Judah would be decimated (as the northern kingdom of Israel had been already), this remnant would be a very small beginning. It is depicted as a “branch” (4:2), a “stump” (6:13), a community of the “poor” and “needy” (25:4), and “handpicked grain” (27:12-13). This remnant was to put their trust in the Lord while waiting for him to establish his rule and come to reward them (see 3:10; 40:10). The Lord promised that this small community would swell into a huge multitude that would come out of both Israel and the Gentile nations (27:6; 60:3).<\/p>\n<p>In fulfillment of prophecy, a remnant of God’s people were allowed to return to Jerusalem and rebuild the Temple during the reign of King Cyrus of Persia (Ezra 1:2-4). Ezra the priest recognized this preservation of a remnant as purely an act of God’s grace, an act that could be jeopardized if the people followed their ancestors in disobedience (Ezra 9:5-15).<\/p>\n<p>The notion of the remnant serves as an encouragement to remain faithful to God in the midst of the unfaithfulness of others. In the case of the people of Israel and Judah, such faithfulness would lead to the restoration of their land and to the blessings God had promised his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:31; 2 Chr 36:20; Ezra 9:14; Isa 1:8-9; 4:1-3; 6:13; 10:19-22; 11:10-16; 27:12-13; 28:5; 37:31-32; 46:3-4; Jer 6:9; 23:3-4; 31:7-8; Amos 5:15; Mic 2:12; 4:6-7; 5:7-8; 7:18; Zeph 3:11-13<\/p>","summary_ro":"The Remnant In the face of foreign invasion and the prospect of exile, the notion of the remnant was a source of hope for God’s people (see Mic 2:12-13; 4:6-8). While the Exile would be the outworking of God’s judgment on his people, God indicated that he would not completely destroy them (see Hos 11:8-11). The fact that a remnant was preserved demonstrated God’s mercy and faithfulness. The theme of the remnant was integral to Isaiah’s message. In fact, one of his sons was named Shear-jashub,...","summary_en":"The Remnant In the face of foreign invasion and the prospect of exile, the notion of the remnant was a source of hope for God’s people (see Mic 2:12-13; 4:6-8). While the Exile would be the outworking of God’s judgment on his people, God indicated that he would not completely destroy them (see Hos 11:8-11). The fact that a remnant was preserved demonstrated God’s mercy and faithfulness. The theme of the remnant was integral to Isaiah’s message. In fact, one of his sons was named Shear-jashub,...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91511,"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":119068,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Remnant","title_en":"The Remnant","content_ro":"<h3>The Remnant<\/h3>\n<p>In the face of foreign invasion and the prospect of exile, the notion of the remnant was a source of hope for God’s people (see Mic 2:12-13; 4:6-8). While the Exile would be the outworking of God’s judgment on his people, God indicated that he would not completely destroy them (see Hos 11:8-11). The fact that a remnant was preserved demonstrated God’s mercy and faithfulness.<\/p>\n<p>The theme of the remnant was integral to Isaiah’s message. In fact, one of his sons was named Shear-jashub, which means “a remnant will return” (Isa 7:3; see 10:21). Isaiah prophesied that when the Lord judged his people with destruction (which occurred at the hands of the Babylonians in 605–586 <span>BC<\/span>), he would save a small community—the remnant—to be the core of a new beginning. Because the population of Judah would be decimated (as the northern kingdom of Israel had been already), this remnant would be a very small beginning. It is depicted as a “branch” (4:2), a “stump” (6:13), a community of the “poor” and “needy” (25:4), and “handpicked grain” (27:12-13). This remnant was to put their trust in the Lord while waiting for him to establish his rule and come to reward them (see 3:10; 40:10). The Lord promised that this small community would swell into a huge multitude that would come out of both Israel and the Gentile nations (27:6; 60:3).<\/p>\n<p>In fulfillment of prophecy, a remnant of God’s people were allowed to return to Jerusalem and rebuild the Temple during the reign of King Cyrus of Persia (Ezra 1:2-4). Ezra the priest recognized this preservation of a remnant as purely an act of God’s grace, an act that could be jeopardized if the people followed their ancestors in disobedience (Ezra 9:5-15).<\/p>\n<p>The notion of the remnant serves as an encouragement to remain faithful to God in the midst of the unfaithfulness of others. In the case of the people of Israel and Judah, such faithfulness would lead to the restoration of their land and to the blessings God had promised his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:31; 2 Chr 36:20; Ezra 9:14; Isa 1:8-9; 4:1-3; 6:13; 10:19-22; 11:10-16; 27:12-13; 28:5; 37:31-32; 46:3-4; Jer 6:9; 23:3-4; 31:7-8; Amos 5:15; Mic 2:12; 4:6-7; 5:7-8; 7:18; Zeph 3:11-13<\/p>","content_en":"<h3>The Remnant<\/h3>\n<p>In the face of foreign invasion and the prospect of exile, the notion of the remnant was a source of hope for God’s people (see Mic 2:12-13; 4:6-8). While the Exile would be the outworking of God’s judgment on his people, God indicated that he would not completely destroy them (see Hos 11:8-11). The fact that a remnant was preserved demonstrated God’s mercy and faithfulness.<\/p>\n<p>The theme of the remnant was integral to Isaiah’s message. In fact, one of his sons was named Shear-jashub, which means “a remnant will return” (Isa 7:3; see 10:21). Isaiah prophesied that when the Lord judged his people with destruction (which occurred at the hands of the Babylonians in 605–586 <span>BC<\/span>), he would save a small community—the remnant—to be the core of a new beginning. Because the population of Judah would be decimated (as the northern kingdom of Israel had been already), this remnant would be a very small beginning. It is depicted as a “branch” (4:2), a “stump” (6:13), a community of the “poor” and “needy” (25:4), and “handpicked grain” (27:12-13). This remnant was to put their trust in the Lord while waiting for him to establish his rule and come to reward them (see 3:10; 40:10). The Lord promised that this small community would swell into a huge multitude that would come out of both Israel and the Gentile nations (27:6; 60:3).<\/p>\n<p>In fulfillment of prophecy, a remnant of God’s people were allowed to return to Jerusalem and rebuild the Temple during the reign of King Cyrus of Persia (Ezra 1:2-4). Ezra the priest recognized this preservation of a remnant as purely an act of God’s grace, an act that could be jeopardized if the people followed their ancestors in disobedience (Ezra 9:5-15).<\/p>\n<p>The notion of the remnant serves as an encouragement to remain faithful to God in the midst of the unfaithfulness of others. In the case of the people of Israel and Judah, such faithfulness would lead to the restoration of their land and to the blessings God had promised his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:31; 2 Chr 36:20; Ezra 9:14; Isa 1:8-9; 4:1-3; 6:13; 10:19-22; 11:10-16; 27:12-13; 28:5; 37:31-32; 46:3-4; Jer 6:9; 23:3-4; 31:7-8; Amos 5:15; Mic 2:12; 4:6-7; 5:7-8; 7:18; Zeph 3:11-13<\/p>","summary_ro":"The Remnant In the face of foreign invasion and the prospect of exile, the notion of the remnant was a source of hope for God’s people (see Mic 2:12-13; 4:6-8). While the Exile would be the outworking of God’s judgment on his people, God indicated that he would not completely destroy them (see Hos 11:8-11). The fact that a remnant was preserved demonstrated God’s mercy and faithfulness. The theme of the remnant was integral to Isaiah’s message. In fact, one of his sons was named Shear-jashub,...","summary_en":"The Remnant In the face of foreign invasion and the prospect of exile, the notion of the remnant was a source of hope for God’s people (see Mic 2:12-13; 4:6-8). While the Exile would be the outworking of God’s judgment on his people, God indicated that he would not completely destroy them (see Hos 11:8-11). The fact that a remnant was preserved demonstrated God’s mercy and faithfulness. The theme of the remnant was integral to Isaiah’s message. In fact, one of his sons was named Shear-jashub,...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119137,"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":146694,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Remnant","title_en":"The Remnant","content_ro":"<h3>The Remnant<\/h3>\n<p>In the face of foreign invasion and the prospect of exile, the notion of the remnant was a source of hope for God’s people (see Mic 2:12-13; 4:6-8). While the Exile would be the outworking of God’s judgment on his people, God indicated that he would not completely destroy them (see Hos 11:8-11). The fact that a remnant was preserved demonstrated God’s mercy and faithfulness.<\/p>\n<p>The theme of the remnant was integral to Isaiah’s message. In fact, one of his sons was named Shear-jashub, which means “a remnant will return” (Isa 7:3; see 10:21). Isaiah prophesied that when the Lord judged his people with destruction (which occurred at the hands of the Babylonians in 605–586 <span>BC<\/span>), he would save a small community—the remnant—to be the core of a new beginning. Because the population of Judah would be decimated (as the northern kingdom of Israel had been already), this remnant would be a very small beginning. It is depicted as a “branch” (4:2), a “stump” (6:13), a community of the “poor” and “needy” (25:4), and “handpicked grain” (27:12-13). This remnant was to put their trust in the Lord while waiting for him to establish his rule and come to reward them (see 3:10; 40:10). The Lord promised that this small community would swell into a huge multitude that would come out of both Israel and the Gentile nations (27:6; 60:3).<\/p>\n<p>In fulfillment of prophecy, a remnant of God’s people were allowed to return to Jerusalem and rebuild the Temple during the reign of King Cyrus of Persia (Ezra 1:2-4). Ezra the priest recognized this preservation of a remnant as purely an act of God’s grace, an act that could be jeopardized if the people followed their ancestors in disobedience (Ezra 9:5-15).<\/p>\n<p>The notion of the remnant serves as an encouragement to remain faithful to God in the midst of the unfaithfulness of others. In the case of the people of Israel and Judah, such faithfulness would lead to the restoration of their land and to the blessings God had promised his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:31; 2 Chr 36:20; Ezra 9:14; Isa 1:8-9; 4:1-3; 6:13; 10:19-22; 11:10-16; 27:12-13; 28:5; 37:31-32; 46:3-4; Jer 6:9; 23:3-4; 31:7-8; Amos 5:15; Mic 2:12; 4:6-7; 5:7-8; 7:18; Zeph 3:11-13<\/p>","content_en":"<h3>The Remnant<\/h3>\n<p>In the face of foreign invasion and the prospect of exile, the notion of the remnant was a source of hope for God’s people (see Mic 2:12-13; 4:6-8). While the Exile would be the outworking of God’s judgment on his people, God indicated that he would not completely destroy them (see Hos 11:8-11). The fact that a remnant was preserved demonstrated God’s mercy and faithfulness.<\/p>\n<p>The theme of the remnant was integral to Isaiah’s message. In fact, one of his sons was named Shear-jashub, which means “a remnant will return” (Isa 7:3; see 10:21). Isaiah prophesied that when the Lord judged his people with destruction (which occurred at the hands of the Babylonians in 605–586 <span>BC<\/span>), he would save a small community—the remnant—to be the core of a new beginning. Because the population of Judah would be decimated (as the northern kingdom of Israel had been already), this remnant would be a very small beginning. It is depicted as a “branch” (4:2), a “stump” (6:13), a community of the “poor” and “needy” (25:4), and “handpicked grain” (27:12-13). This remnant was to put their trust in the Lord while waiting for him to establish his rule and come to reward them (see 3:10; 40:10). The Lord promised that this small community would swell into a huge multitude that would come out of both Israel and the Gentile nations (27:6; 60:3).<\/p>\n<p>In fulfillment of prophecy, a remnant of God’s people were allowed to return to Jerusalem and rebuild the Temple during the reign of King Cyrus of Persia (Ezra 1:2-4). Ezra the priest recognized this preservation of a remnant as purely an act of God’s grace, an act that could be jeopardized if the people followed their ancestors in disobedience (Ezra 9:5-15).<\/p>\n<p>The notion of the remnant serves as an encouragement to remain faithful to God in the midst of the unfaithfulness of others. In the case of the people of Israel and Judah, such faithfulness would lead to the restoration of their land and to the blessings God had promised his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Kgs 19:31; 2 Chr 36:20; Ezra 9:14; Isa 1:8-9; 4:1-3; 6:13; 10:19-22; 11:10-16; 27:12-13; 28:5; 37:31-32; 46:3-4; Jer 6:9; 23:3-4; 31:7-8; Amos 5:15; Mic 2:12; 4:6-7; 5:7-8; 7:18; Zeph 3:11-13<\/p>","summary_ro":"The Remnant In the face of foreign invasion and the prospect of exile, the notion of the remnant was a source of hope for God’s people (see Mic 2:12-13; 4:6-8). While the Exile would be the outworking of God’s judgment on his people, God indicated that he would not completely destroy them (see Hos 11:8-11). The fact that a remnant was preserved demonstrated God’s mercy and faithfulness. The theme of the remnant was integral to Isaiah’s message. In fact, one of his sons was named Shear-jashub,...","summary_en":"The Remnant In the face of foreign invasion and the prospect of exile, the notion of the remnant was a source of hope for God’s people (see Mic 2:12-13; 4:6-8). While the Exile would be the outworking of God’s judgment on his people, God indicated that he would not completely destroy them (see Hos 11:8-11). The fact that a remnant was preserved demonstrated God’s mercy and faithfulness. The theme of the remnant was integral to Isaiah’s message. In fact, one of his sons was named Shear-jashub,...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146763,"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}]},"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"}}