Isaia 8
1 Domnul mi-a zis: ,,Ia o tablă mare, şi scrie pe ea, aşa ca să se înţeleagă: ,Grăbeşte-te de prădează, aruncă-te asupra prăzii.``
2 Am luat cu mine nişte martori vrednici de credinţă: pe preotul Urie, şi pe Zaharia, fiul lui Berechia.
3 M-am apropiat de proorociţă. Ea a zămislit, şi a născut un fiu. Apoi Domnul mi-a zis: ,,Pune-i numele Maher-Şalal-Haş-Baz.`` (Grăbeşte de prădează, aruncă-te asupra prăzii.)
4 Căci înainte ca să ştie copilul să spună: ,,Tată!`` şi ,,mamă!`` se vor lua dinaintea împăratului Asiriei bogăţiile Damascului şi prada Samariei.``
5 Domnul mi-a vorbit iarăş, şi mi-a zis:
6 ,,Pentrucă poporul acesta a dispreţuit apele din Siloe cari curg lin, şi s-a bucurat de Reţin şi de fiul lui Remalia,
7 iată, Domnul va trimete împotriva lor apele puternice şi mari ale Râului (Eufrat), adică pe împăratul Asiriei cu toată puterea lui; pretutindeni el va ieşi din albia lui, şi se va vărsa peste malurile lui;
8 va pătrunde în Iuda, va da peste maluri, va năvăli, şi va ajunge până la gât. Iar aripele întinse ale oastei lui vor umplea întinderea ţării tale, Emanuele!``
9 Scoateţi strigăte de război cât voiţi, popoare, căci tot veţi fi zdrobite; luaţi aminte, toţi ceice locuiţi departe! Pregătiţi-vă oricât de luptă, căci tot veţi fi zdrobiţi. Pregătiţi-vă oricât de luptă, căci tot veţi fi zdrobiţi.
10 Faceţi la planuri, cât voiţi, căci nu se va alege nimic de ele! Luaţi la hotărâri cât voiţi, căci vor fi fără urmări! Căci Dumnezeu este cu noi (Emanuel).``
11 Aşa mi-a vorbit Domnul, când m-a apucat mâna Lui, şi m-a înştiinţat să nu umblu pe calea poporului acestuia:
12 ,,Nu numiţi uneltire tot ce numeşte poporul acesta uneltire; şi nu vă temeţi de ce se teme el, nici nu vă speriaţi!
13 Sfinţiţi însă pe Domnul oştirilor. De El să vă temeţi şi să vă înfricoşaţi.``
14 Şi atunci El va fi un locaş sfânt, dar şi o piatră de poticnire, o stâncă de păcătuire pentru cele două case ale lui Israel, un laţ şi o cursă pentru locuitorii Ierusalimului!
15 Mulţi se vor poticni, vor cădea şi se vor sfărâma, vor da în laţ şi vor fi prinşi.`` -
16 ,,Înveleşte această mărturie, pecetluieşte această descoperire, între ucenicii Mei.``
17 Eu nădăjduiesc în Domnul, care Îşi ascunde Faţa de casa lui Iacov. În El îmi pun încrederea.
18 Iată, eu şi copiii pe cari mi i-a dat Domnul, sântem nişte semne şi nişte minuni în Israel, din partea Domnului oştirilor, care locuieşte pe muntele Sionului.
19 Dacă vi se zice însă: ,,Întrebaţi pe ceice cheamă morţii şi pe cei ce spun viitorul, cari şoptesc şi bolborosesc,`` răspundeţi: ,,Nu va întreba oare un popor pe Dumnezeul său? Va întreba el pe cei morţi pentru cei vii?
20 La lege şi la mărturie!`` Căci dacă nu vor vorbi aşa, nu vor mai răsări zorile pentru poporul acesta.
21 El va pribegi prin ţară, apăsat şi flămând, şi, când îi va fi foame, se va mânia, şi va huli pe Împăratul şi Dumnezeul lui, apoi fie că va ridica ochii în sus,
22 fie că se va uita spre pământ, iată, nu va fi decât necaz, negură, nevoie neagră, şi se va vedea izgonit în întunerec beznă.
{"verseMap":{"1":[{"id":17732,"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":23952,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Maher-Shalal-Hash-Baz","title_en":"Maher-Shalal-Hash-Baz","content_ro":"<h3>MAHER-SHALAL-HASH-BAZ<\/h3>\n<p>Name of Isaiah’s son, meaning “swift to plunder and quick to spoil” (<span>nlt<\/span> mg), which prophetically described the imminent destruction to befall Damascus and Samaria by the hand of the Assyrians (Is 8:1, 3).<\/p>","content_en":"<h3>MAHER-SHALAL-HASH-BAZ<\/h3>\n<p>Name of Isaiah’s son, meaning “swift to plunder and quick to spoil” (<span>nlt<\/span> mg), which prophetically described the imminent destruction to befall Damascus and Samaria by the hand of the Assyrians (Is 8:1, 3).<\/p>","summary_ro":"MAHER-SHALAL-HASH-BAZ Name of Isaiah’s son, meaning “swift to plunder and quick to spoil” (nlt mg), which prophetically described the imminent destruction to befall Damascus and Samaria by the hand of the Assyrians (Is 8:1, 3).","summary_en":"MAHER-SHALAL-HASH-BAZ Name of Isaiah’s son, meaning “swift to plunder and quick to spoil” (nlt mg), which prophetically described the imminent destruction to befall Damascus and Samaria by the hand of the Assyrians (Is 8:1, 3).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31727,"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":33048,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rezin","title_en":"Rezin","content_ro":"<h3>REZIN<\/h3>\n<p>1. Syrian monarch who ruled in Damascus during the earlier part of Isaiah’s prophetic ministry and during the last years that the northern 10 tribes existed as a nation. Rezin was used by God to humble both Israel and Judah because they had forsaken him and rejected his covenant (2 Chr 28:5-6).<\/p>\n<p>Rezin was born in the town of Bit-hadara near Damascus in the land of Syria (also called Aram). Upon his accession to the throne, the Syrian people (also called Arameans) reasserted their independence from Israel’s domination. During this period, Assyria was strengthening itself and expanding its empire throughout the Near East. Along with King Menahem of Israel, Rezin was forced to pay tribute to the Assyrian monarch Tiglath-pileser III in 738 <span>BC<\/span>. The heavy burden of vassalage to the Assyrians generated anti-Assyrian sentiment among the Syrian and neighboring people. During this time, Rezin seems to have helped Pekah in his successful coup to seize the throne of Israel. Immediately upon his accession to the throne, Pekah formed an anti-Assyrian coalition with Rezin. They soon realized that successful resistance against Assyria required a larger alliance. They invited King Ahaz of Judah to join their coalition, but Ahaz adamantly refused. With the intention of placing an Aramean of Davidic lineage upon the throne of Judah in order to effect a broader Syrian-Israelite alliance, Rezin and Pekah joined in an attack on Judah. In spite of winning most battles, Rezin and Pekah were unsuccessful in their attempt to take Jerusalem and replace Ahaz (2 Chr 28:5-15; Is 7:1-9). During these dark days for Judah, Isaiah brought an encouraging word to the people. He prophesied the imminent destruction of Israel (Ephraim) and Damascus by Assyria (Is 7:1-9; 8:1-8). So certain was the destruction of these kingdoms that he referred to their two kings as “stubs of smoldering firebrands” about to be extinguished (7:4). Disregarding Isaiah’s prophecy, Ahaz sent a large sum of money to Tiglath-pileser III, hoping to induce him to come to Judah’s aid.<\/p>\n<p>Rezin and Pekah moved their forces to the north to prepare for the impending Assyrian invasion. Tiglath-pileser attacked in 733 <span>BC<\/span> and captured much of the area of Galilee. He then turned his attention to Damascus, to which Rezin had fled. Assyrian records refer to Rezin as a “caged bird” in besieged Damascus. When Damascus fell in 732 <span>BC<\/span>, Rezin was executed and many citizens of Damascus were exiled. Samaria, the capital city of Israel, fell to the Assyrians in 722 <span>BC<\/span>. Damascus and the nation of Syria became an Assyrian province. Rezin thus was the last Syrian king to reign in Damascus.<\/p>\n<li>2. Father of some of the temple servants who served in postexilic times (Ezr 2:48; Neh 7:50).<\/li>","content_en":"<h3>REZIN<\/h3>\n<p>1. Syrian monarch who ruled in Damascus during the earlier part of Isaiah’s prophetic ministry and during the last years that the northern 10 tribes existed as a nation. Rezin was used by God to humble both Israel and Judah because they had forsaken him and rejected his covenant (2 Chr 28:5-6).<\/p>\n<p>Rezin was born in the town of Bit-hadara near Damascus in the land of Syria (also called Aram). Upon his accession to the throne, the Syrian people (also called Arameans) reasserted their independence from Israel’s domination. During this period, Assyria was strengthening itself and expanding its empire throughout the Near East. Along with King Menahem of Israel, Rezin was forced to pay tribute to the Assyrian monarch Tiglath-pileser III in 738 <span>BC<\/span>. The heavy burden of vassalage to the Assyrians generated anti-Assyrian sentiment among the Syrian and neighboring people. During this time, Rezin seems to have helped Pekah in his successful coup to seize the throne of Israel. Immediately upon his accession to the throne, Pekah formed an anti-Assyrian coalition with Rezin. They soon realized that successful resistance against Assyria required a larger alliance. They invited King Ahaz of Judah to join their coalition, but Ahaz adamantly refused. With the intention of placing an Aramean of Davidic lineage upon the throne of Judah in order to effect a broader Syrian-Israelite alliance, Rezin and Pekah joined in an attack on Judah. In spite of winning most battles, Rezin and Pekah were unsuccessful in their attempt to take Jerusalem and replace Ahaz (2 Chr 28:5-15; Is 7:1-9). During these dark days for Judah, Isaiah brought an encouraging word to the people. He prophesied the imminent destruction of Israel (Ephraim) and Damascus by Assyria (Is 7:1-9; 8:1-8). So certain was the destruction of these kingdoms that he referred to their two kings as “stubs of smoldering firebrands” about to be extinguished (7:4). Disregarding Isaiah’s prophecy, Ahaz sent a large sum of money to Tiglath-pileser III, hoping to induce him to come to Judah’s aid.<\/p>\n<p>Rezin and Pekah moved their forces to the north to prepare for the impending Assyrian invasion. Tiglath-pileser attacked in 733 <span>BC<\/span> and captured much of the area of Galilee. He then turned his attention to Damascus, to which Rezin had fled. Assyrian records refer to Rezin as a “caged bird” in besieged Damascus. When Damascus fell in 732 <span>BC<\/span>, Rezin was executed and many citizens of Damascus were exiled. Samaria, the capital city of Israel, fell to the Assyrians in 722 <span>BC<\/span>. Damascus and the nation of Syria became an Assyrian province. Rezin thus was the last Syrian king to reign in Damascus.<\/p>\n<li>2. Father of some of the temple servants who served in postexilic times (Ezr 2:48; Neh 7:50).<\/li>","summary_ro":"REZIN 1. Syrian monarch who ruled in Damascus during the earlier part of Isaiah’s prophetic ministry and during the last years that the northern 10 tribes existed as a nation. Rezin was used by God to humble both Israel and Judah because they had forsaken him and rejected his covenant (2 Chr 28:5-6). Rezin was born in the town of Bit-hadara near Damascus in the land of Syria (also called Aram). Upon his accession to the throne, the Syrian people (also called Arameans) reasserted their indepen...","summary_en":"REZIN 1. Syrian monarch who ruled in Damascus during the earlier part of Isaiah’s prophetic ministry and during the last years that the northern 10 tribes existed as a nation. Rezin was used by God to humble both Israel and Judah because they had forsaken him and rejected his covenant (2 Chr 28:5-6). Rezin was born in the town of Bit-hadara near Damascus in the land of Syria (also called Aram). Upon his accession to the throne, the Syrian people (also called Arameans) reasserted their indepen...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38523,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Witness","title_en":"Witness","content_ro":"<h3>WITNESS<\/h3>\n<p>One who tells what he or she has seen or personally experienced, often in a court of law. The term may also refer to the testimony the person has given.<\/p>\n<p class=\"h2\" id=\"WitnessintheOldTestament\">Witness in the Old Testament<\/p>\n<p>In the judicial procedure outlined in the OT, one witness was not adequate for personal testimony against anyone, but two or three witnesses were required (Dt 17:6; 19:15). This principle was incorporated into Jewish law and is reiterated in the NT (cf. Mt 18:16; 2 Cor 13:1).<\/p>\n<p>The truth of testimony is so important that the Bible expressly forbids false witness in the ninth commandment (Ex 20:16; Dt 5:20; cf. Mk 10:19; Lk 18:20). The practical wisdom of Proverbs speaks out frequently against the false witness (e.g., Prv 6:19; 14:5; 25:18). Nevertheless, false witnesses did arise (Pss 27:12; 35:11), and there are notable examples of the bringing of more than one witness in order to bring about the death of an innocent person. The case of Naboth and his vineyard is notorious; here Jezebel, wife of King Ahab, bribed two men to bear false witness against Naboth so that he would be stoned to death and her wicked husband could take the vineyard he coveted so intensely (1 Kgs 21).<\/p>\n<p>Witnesses could be tested by the judges. If the testimony of an accuser was found to be false, that person was subjected to the punishment he had sought to have executed on the defendant (Dt 19:16-21). Proverbs also speaks of the punishment of the false witness (Prv 19:5, 9; 21:28).<\/p>\n<p>The OT records several accounts of legal proceedings in which witnesses are mentioned. Most of these involve the purchase or transfer of property. Ruth 4:7-12 relates the redemption of a field from Naomi by Boaz. Isaiah found “reliable witnesses” concerning a property title written on a large tablet (Is 8:1-2). To confirm the prophecy of the return of the exiles from Babylon, Jeremiah bought and paid for a field in the presence of witnesses, who also signed the deed for the property (Jer 32:6-15).<\/p>\n<p>At the conclusion of his farewell message at Shechem, Joshua declared that the Israelites themselves were witnesses that they had chosen to serve the Lord; then he set up a large stone and declared that it also was a witness (Jos 24:22-27). The people of Israel themselves were declared God’s witnesses (Is 43:10; 44:8-9). They were witnesses to the existence of God, to his uniqueness, holiness, power, and love. When they failed to acknowledge his uniqueness and holiness and turned to idolatry, he sent them into captivity, as he had warned, for they had failed in their witness and had given opportunity for the enemies of God to blaspheme.<\/p>\n<p class=\"h2\" id=\"WitnessintheNewTestament\">Witness in the New Testament<\/p>\n<p>In the NT the various words for witness are mainly related to the verb <span class=\"greek\" lang=\"el\">martureo<\/span><em>,<\/em> meaning “to bear witness, be a witness.” The word “martyr” shows the ultimate form of witness in that Christians have sacrificed their lives because of their witness for Jesus Christ.<\/p>\n<p>John the Baptist was both a witness and a martyr. As the forerunner of the Messiah, his mission was to bear witness to the light and to identify the Lamb of God (Jn 1:7-8, 19-36). The followers of Jesus, and particularly the 12 apostles, were witnesses to the person and character of Jesus. They knew him intimately, heard his teachings and observed his miracles; three were witnesses of his transfiguration (Mt 17:1-2; 2 Pt 1:17-18) and many were witnesses to his resurrection (Lk 24:48; 1 Cor 15:4-8). At the time of his ascension, the disciples were specifically commissioned to be his witnesses (Acts 1:8).<\/p>","content_en":"<h3>WITNESS<\/h3>\n<p>One who tells what he or she has seen or personally experienced, often in a court of law. The term may also refer to the testimony the person has given.<\/p>\n<p class=\"h2\" id=\"WitnessintheOldTestament\">Witness in the Old Testament<\/p>\n<p>In the judicial procedure outlined in the OT, one witness was not adequate for personal testimony against anyone, but two or three witnesses were required (Dt 17:6; 19:15). This principle was incorporated into Jewish law and is reiterated in the NT (cf. Mt 18:16; 2 Cor 13:1).<\/p>\n<p>The truth of testimony is so important that the Bible expressly forbids false witness in the ninth commandment (Ex 20:16; Dt 5:20; cf. Mk 10:19; Lk 18:20). The practical wisdom of Proverbs speaks out frequently against the false witness (e.g., Prv 6:19; 14:5; 25:18). Nevertheless, false witnesses did arise (Pss 27:12; 35:11), and there are notable examples of the bringing of more than one witness in order to bring about the death of an innocent person. The case of Naboth and his vineyard is notorious; here Jezebel, wife of King Ahab, bribed two men to bear false witness against Naboth so that he would be stoned to death and her wicked husband could take the vineyard he coveted so intensely (1 Kgs 21).<\/p>\n<p>Witnesses could be tested by the judges. If the testimony of an accuser was found to be false, that person was subjected to the punishment he had sought to have executed on the defendant (Dt 19:16-21). Proverbs also speaks of the punishment of the false witness (Prv 19:5, 9; 21:28).<\/p>\n<p>The OT records several accounts of legal proceedings in which witnesses are mentioned. Most of these involve the purchase or transfer of property. Ruth 4:7-12 relates the redemption of a field from Naomi by Boaz. Isaiah found “reliable witnesses” concerning a property title written on a large tablet (Is 8:1-2). To confirm the prophecy of the return of the exiles from Babylon, Jeremiah bought and paid for a field in the presence of witnesses, who also signed the deed for the property (Jer 32:6-15).<\/p>\n<p>At the conclusion of his farewell message at Shechem, Joshua declared that the Israelites themselves were witnesses that they had chosen to serve the Lord; then he set up a large stone and declared that it also was a witness (Jos 24:22-27). The people of Israel themselves were declared God’s witnesses (Is 43:10; 44:8-9). They were witnesses to the existence of God, to his uniqueness, holiness, power, and love. When they failed to acknowledge his uniqueness and holiness and turned to idolatry, he sent them into captivity, as he had warned, for they had failed in their witness and had given opportunity for the enemies of God to blaspheme.<\/p>\n<p class=\"h2\" id=\"WitnessintheNewTestament\">Witness in the New Testament<\/p>\n<p>In the NT the various words for witness are mainly related to the verb <span class=\"greek\" lang=\"el\">martureo<\/span><em>,<\/em> meaning “to bear witness, be a witness.” The word “martyr” shows the ultimate form of witness in that Christians have sacrificed their lives because of their witness for Jesus Christ.<\/p>\n<p>John the Baptist was both a witness and a martyr. As the forerunner of the Messiah, his mission was to bear witness to the light and to identify the Lamb of God (Jn 1:7-8, 19-36). The followers of Jesus, and particularly the 12 apostles, were witnesses to the person and character of Jesus. They knew him intimately, heard his teachings and observed his miracles; three were witnesses of his transfiguration (Mt 17:1-2; 2 Pt 1:17-18) and many were witnesses to his resurrection (Lk 24:48; 1 Cor 15:4-8). At the time of his ascension, the disciples were specifically commissioned to be his witnesses (Acts 1:8).<\/p>","summary_ro":"WITNESS One who tells what he or she has seen or personally experienced, often in a court of law. The term may also refer to the testimony the person has given. Witness in the Old Testament In the judicial procedure outlined in the OT, one witness was not adequate for personal testimony against anyone, but two or three witnesses were required (Dt 17:6; 19:15). This principle was incorporated into Jewish law and is reiterated in the NT (cf. Mt 18:16; 2 Cor 13:1). The truth of testimony is so i...","summary_en":"WITNESS One who tells what he or she has seen or personally experienced, often in a court of law. The term may also refer to the testimony the person has given. Witness in the Old Testament In the judicial procedure outlined in the OT, one witness was not adequate for personal testimony against anyone, but two or three witnesses were required (Dt 17:6; 19:15). This principle was incorporated into Jewish law and is reiterated in the NT (cf. Mt 18:16; 2 Cor 13:1). The truth of testimony is so i...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51139,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:1","title_en":"Study Note: Isaia 8:1","content_ro":"<p><strong>8:1<\/strong> The meaning of the name <em>Maher-shalal-hash-baz<\/em> (“Swift to plunder and quick to carry away”) applies both to Judah’s enemies (8:4) and to Judah itself (8:7-8). They had trusted Assyria in place of God, and now Assyria would turn on them and all but destroy them. God was with them (<em>Immanuel;<\/em> see 7:14), but his presence would be destructive if they refused to trust in him (see 8:14).<\/p>","content_en":"<p><strong>8:1<\/strong> The meaning of the name <em>Maher-shalal-hash-baz<\/em> (“Swift to plunder and quick to carry away”) applies both to Judah’s enemies (8:4) and to Judah itself (8:7-8). They had trusted Assyria in place of God, and now Assyria would turn on them and all but destroy them. God was with them (<em>Immanuel;<\/em> see 7:14), but his presence would be destructive if they refused to trust in him (see 8:14).<\/p>","summary_ro":"8:1 The meaning of the name Maher-shalal-hash-baz (“Swift to plunder and quick to carry away”) applies both to Judah’s enemies (8:4) and to Judah itself (8:7-8). They had trusted Assyria in place of God, and now Assyria would turn on them and all but destroy them. God was with them (Immanuel; see 7:14), but his presence would be destructive if they refused to trust in him (see 8:14).","summary_en":"8:1 The meaning of the name Maher-shalal-hash-baz (“Swift to plunder and quick to carry away”) applies both to Judah’s enemies (8:4) and to Judah itself (8:7-8). They had trusted Assyria in place of God, and now Assyria would turn on them and all but destroy them. God was with them (Immanuel; see 7:14), but his presence would be destructive if they refused to trust in him (see 8:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78765,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:1","title_en":"Study Note: Isaia 8:1","content_ro":"<p><strong>8:1<\/strong> The meaning of the name <em>Maher-shalal-hash-baz<\/em> (“Swift to plunder and quick to carry away”) applies both to Judah’s enemies (8:4) and to Judah itself (8:7-8). They had trusted Assyria in place of God, and now Assyria would turn on them and all but destroy them. God was with them (<em>Immanuel;<\/em> see 7:14), but his presence would be destructive if they refused to trust in him (see 8:14).<\/p>","content_en":"<p><strong>8:1<\/strong> The meaning of the name <em>Maher-shalal-hash-baz<\/em> (“Swift to plunder and quick to carry away”) applies both to Judah’s enemies (8:4) and to Judah itself (8:7-8). They had trusted Assyria in place of God, and now Assyria would turn on them and all but destroy them. God was with them (<em>Immanuel;<\/em> see 7:14), but his presence would be destructive if they refused to trust in him (see 8:14).<\/p>","summary_ro":"8:1 The meaning of the name Maher-shalal-hash-baz (“Swift to plunder and quick to carry away”) applies both to Judah’s enemies (8:4) and to Judah itself (8:7-8). They had trusted Assyria in place of God, and now Assyria would turn on them and all but destroy them. God was with them (Immanuel; see 7:14), but his presence would be destructive if they refused to trust in him (see 8:14).","summary_en":"8:1 The meaning of the name Maher-shalal-hash-baz (“Swift to plunder and quick to carry away”) applies both to Judah’s enemies (8:4) and to Judah itself (8:7-8). They had trusted Assyria in place of God, and now Assyria would turn on them and all but destroy them. God was with them (Immanuel; see 7:14), but his presence would be destructive if they refused to trust in him (see 8:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106391,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:1","title_en":"Study Note: Isaia 8:1","content_ro":"<p><strong>8:1<\/strong> The meaning of the name <em>Maher-shalal-hash-baz<\/em> (“Swift to plunder and quick to carry away”) applies both to Judah’s enemies (8:4) and to Judah itself (8:7-8). They had trusted Assyria in place of God, and now Assyria would turn on them and all but destroy them. God was with them (<em>Immanuel;<\/em> see 7:14), but his presence would be destructive if they refused to trust in him (see 8:14).<\/p>","content_en":"<p><strong>8:1<\/strong> The meaning of the name <em>Maher-shalal-hash-baz<\/em> (“Swift to plunder and quick to carry away”) applies both to Judah’s enemies (8:4) and to Judah itself (8:7-8). They had trusted Assyria in place of God, and now Assyria would turn on them and all but destroy them. God was with them (<em>Immanuel;<\/em> see 7:14), but his presence would be destructive if they refused to trust in him (see 8:14).<\/p>","summary_ro":"8:1 The meaning of the name Maher-shalal-hash-baz (“Swift to plunder and quick to carry away”) applies both to Judah’s enemies (8:4) and to Judah itself (8:7-8). They had trusted Assyria in place of God, and now Assyria would turn on them and all but destroy them. God was with them (Immanuel; see 7:14), but his presence would be destructive if they refused to trust in him (see 8:14).","summary_en":"8:1 The meaning of the name Maher-shalal-hash-baz (“Swift to plunder and quick to carry away”) applies both to Judah’s enemies (8:4) and to Judah itself (8:7-8). They had trusted Assyria in place of God, and now Assyria would turn on them and all but destroy them. God was with them (Immanuel; see 7:14), but his presence would be destructive if they refused to trust in him (see 8:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134017,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:1","title_en":"Study Note: Isaia 8:1","content_ro":"<p><strong>8:1<\/strong> The meaning of the name <em>Maher-shalal-hash-baz<\/em> (“Swift to plunder and quick to carry away”) applies both to Judah’s enemies (8:4) and to Judah itself (8:7-8). They had trusted Assyria in place of God, and now Assyria would turn on them and all but destroy them. God was with them (<em>Immanuel;<\/em> see 7:14), but his presence would be destructive if they refused to trust in him (see 8:14).<\/p>","content_en":"<p><strong>8:1<\/strong> The meaning of the name <em>Maher-shalal-hash-baz<\/em> (“Swift to plunder and quick to carry away”) applies both to Judah’s enemies (8:4) and to Judah itself (8:7-8). They had trusted Assyria in place of God, and now Assyria would turn on them and all but destroy them. God was with them (<em>Immanuel;<\/em> see 7:14), but his presence would be destructive if they refused to trust in him (see 8:14).<\/p>","summary_ro":"8:1 The meaning of the name Maher-shalal-hash-baz (“Swift to plunder and quick to carry away”) applies both to Judah’s enemies (8:4) and to Judah itself (8:7-8). They had trusted Assyria in place of God, and now Assyria would turn on them and all but destroy them. God was with them (Immanuel; see 7:14), but his presence would be destructive if they refused to trust in him (see 8:14).","summary_en":"8:1 The meaning of the name Maher-shalal-hash-baz (“Swift to plunder and quick to carry away”) applies both to Judah’s enemies (8:4) and to Judah itself (8:7-8). They had trusted Assyria in place of God, and now Assyria would turn on them and all but destroy them. God was with them (Immanuel; see 7:14), but his presence would be destructive if they refused to trust in him (see 8:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63772,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91398,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119024,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146650,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":18594,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeberechiah*, Jeberekiah","title_en":"Jeberechiah*, Jeberekiah","content_ro":"<h3>JEBERECHIAH*, JEBEREKIAH<\/h3>\n<p>Father of Zechariah the scribe. Zechariah, with Uriah the priest, witnessed Isaiah’s prophecy of the Assyrian conquest of Israel (Is 8:2).<\/p>","content_en":"<h3>JEBERECHIAH*, JEBEREKIAH<\/h3>\n<p>Father of Zechariah the scribe. Zechariah, with Uriah the priest, witnessed Isaiah’s prophecy of the Assyrian conquest of Israel (Is 8:2).<\/p>","summary_ro":"JEBERECHIAH*, JEBEREKIAH Father of Zechariah the scribe. Zechariah, with Uriah the priest, witnessed Isaiah’s prophecy of the Assyrian conquest of Israel (Is 8:2).","summary_en":"JEBERECHIAH*, JEBEREKIAH Father of Zechariah the scribe. Zechariah, with Uriah the priest, witnessed Isaiah’s prophecy of the Assyrian conquest of Israel (Is 8:2).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37899,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Uriah","title_en":"Uriah","content_ro":"<h3>URIAH<\/h3>\n<li>1. Hittite who joined the people of Israel, became a leader in David’s army, and was listed among the king’s mighty men (2 Sm 23:39; 1 Chr 11:41). Uriah’s wife was Bathsheba, with whom David committed adultery while Uriah was fighting the Ammonites. Upon learning that she was pregnant, David summoned Uriah to Jerusalem, hoping that Uriah would sleep with his wife and consider himself the child’s father. However, Uriah slept in the servants’ quarters because he was unwilling to enjoy the comforts of home while his companions were at war. The second night David again tried to entice him to sleep with his wife. Even after falling into a drunken stupor, Uriah still could not be persuaded to go home; instead, he spent the night at the palace. To deepen the intrigue, David sent Uriah back to the battle, ordering him positioned at a vulnerable place, where he was killed (2 Sm 11; Mt 1:6).<\/li>\n<p><em>See also<\/em> David; Genealogy of Jesus Christ.<\/p>\n<li>2. Priest who built an altar at Jerusalem in imitation of an Assyrian model at King Ahaz of Judah’s request (2 Kgs 16:10-16).<\/li>\n<li>3. Priest who was the father of Meremoth. Meremoth weighed the silver, gold, and vessels for the temple (Ezr 8:33) and built portions of the Jerusalem wall during the days of Nehemiah (Neh 3:4, 21).<\/li>\n<li>4. One of the men who stood to Ezra’s right when Ezra read the law to the people (Neh 8:4). He is perhaps the same man as #3 above.<\/li>\n<li>5. Priest whom Isaiah took as a witness (Is 8:2). He is perhaps the same man as #2 above.<\/li>\n<li>6. Prophet and Shemaiah’s son from Kiriath-jearim. Uriah enraged King Jehoiakim by prophesying against Judah and Jerusalem. Fearing for his life, Uriah fled to Egypt but was eventually abducted and brought back to King Jehoiakim, who subsequently put him to death (Jer 26:20-23).<\/li>","content_en":"<h3>URIAH<\/h3>\n<li>1. Hittite who joined the people of Israel, became a leader in David’s army, and was listed among the king’s mighty men (2 Sm 23:39; 1 Chr 11:41). Uriah’s wife was Bathsheba, with whom David committed adultery while Uriah was fighting the Ammonites. Upon learning that she was pregnant, David summoned Uriah to Jerusalem, hoping that Uriah would sleep with his wife and consider himself the child’s father. However, Uriah slept in the servants’ quarters because he was unwilling to enjoy the comforts of home while his companions were at war. The second night David again tried to entice him to sleep with his wife. Even after falling into a drunken stupor, Uriah still could not be persuaded to go home; instead, he spent the night at the palace. To deepen the intrigue, David sent Uriah back to the battle, ordering him positioned at a vulnerable place, where he was killed (2 Sm 11; Mt 1:6).<\/li>\n<p><em>See also<\/em> David; Genealogy of Jesus Christ.<\/p>\n<li>2. Priest who built an altar at Jerusalem in imitation of an Assyrian model at King Ahaz of Judah’s request (2 Kgs 16:10-16).<\/li>\n<li>3. Priest who was the father of Meremoth. Meremoth weighed the silver, gold, and vessels for the temple (Ezr 8:33) and built portions of the Jerusalem wall during the days of Nehemiah (Neh 3:4, 21).<\/li>\n<li>4. One of the men who stood to Ezra’s right when Ezra read the law to the people (Neh 8:4). He is perhaps the same man as #3 above.<\/li>\n<li>5. Priest whom Isaiah took as a witness (Is 8:2). He is perhaps the same man as #2 above.<\/li>\n<li>6. Prophet and Shemaiah’s son from Kiriath-jearim. Uriah enraged King Jehoiakim by prophesying against Judah and Jerusalem. Fearing for his life, Uriah fled to Egypt but was eventually abducted and brought back to King Jehoiakim, who subsequently put him to death (Jer 26:20-23).<\/li>","summary_ro":"URIAH 1. Hittite who joined the people of Israel, became a leader in David’s army, and was listed among the king’s mighty men (2 Sm 23:39; 1 Chr 11:41). Uriah’s wife was Bathsheba, with whom David committed adultery while Uriah was fighting the Ammonites. Upon learning that she was pregnant, David summoned Uriah to Jerusalem, hoping that Uriah would sleep with his wife and consider himself the child’s father. However, Uriah slept in the servants’ quarters because he was unwilling to enjoy the...","summary_en":"URIAH 1. Hittite who joined the people of Israel, became a leader in David’s army, and was listed among the king’s mighty men (2 Sm 23:39; 1 Chr 11:41). Uriah’s wife was Bathsheba, with whom David committed adultery while Uriah was fighting the Ammonites. Upon learning that she was pregnant, David summoned Uriah to Jerusalem, hoping that Uriah would sleep with his wife and consider himself the child’s father. However, Uriah slept in the servants’ quarters because he was unwilling to enjoy the...","source":"Articles\/U.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39046,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zechariah (Person)","title_en":"Zechariah (Person)","content_ro":"<h3>ZECHARIAH (P<span>erson<\/span>)<\/h3>\n<p>Extremely popular name in the Bible; it means “the Lord remembers.”<\/p>\n<p> 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 <span>BC<\/span>, the 38th year of Azariah’s reign in Judah (792–740 <span>BC<\/span>), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generation (10:30), was fulfilled with Zechariah’s reign.<\/p>\n<li> 2. Father of Abi (or Abijah, 2 Chr 29:1). Abi was the mother of Hezekiah, who later ruled Judah for 29 years (2 Kgs 18:2).<\/li>\n<li> 3. Reubenite and leader of his tribe (1 Chr 5:7).<\/li>\n<li> 4. Korahite Levite, firstborn of Meshelemiah’s seven sons and a wise counselor, selected by lot to oversee the gatekeepers of the sanctuary’s northern entrance during David’s reign (1 Chr 9:21; 26:2, 14).<\/li>\n<li> 5. Benjaminite and descendant of Jeiel (1 Chr 9:37). He is alternately called Zeker, perhaps an abbreviation of Zechariah, in 1 Chronicles 8:31.<\/li>\n<li> 6. One of the eight Levites assigned to play a harp before the ark of God in the procession led by David when the ark was brought from Obed-edom’s house to Jerusalem (1 Chr 15:18, 20; 16:5).<\/li>\n<li> 7. One of the priests assigned to blow a trumpet in the procession led by David when the ark was brought to Jerusalem (1 Chr 15:24).<\/li>\n<li> 8. Levite and a descendant of Isshiah, who served in the sanctuary during David’s reign (1 Chr 24:25).<\/li>\n<li> 9. Merarite Levite and Hosah’s son, who served as one of the gatekeepers of the sanctuary’s western entrance, at the gate of Halleketh, during David’s reign (1 Chr 26:11-12, 16).<\/li>\n<li>10. Father of Iddo. Iddo was the chief officer of the half-tribe of Manasseh in Gilead during David’s reign (1 Chr 27:21).<\/li>\n<li>11. One of the officials sent by King Jehoshaphat (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li>12. Gershonite Levite and Jahaziel’s father (2 Chr 20:14).<\/li>\n<li>13. One of King Jehoshaphat’s seven sons and the brother of Jehoram. Jehoram became sole regent of Judah (848–841 <span>BC<\/span>) at his father’s death (2 Chr 21:2).<\/li>\n<li>14. Son of Jehoiada the priest, who rebuked the princes of Judah for turning against the Lord and worshiping false gods. Enraged by Zechariah’s rebuff, they conspired against him, and at King Joash’s command, stoned him to death in the court of the sanctuary (2 Chr 24:20-22). The Lord, however, avenged Zechariah’s death by allowing the Syrians to defeat Judah, kill the princes, and severely wound Joash, who was subsequently killed by two of his own servants.<\/li>\n<p>In his castigation of his own generation of Jewish leaders, Jesus alluded to Zechariah’s shameful murder in the temple’s sacred precincts: “You will become guilty of murdering all the godly people from righteous Abel to Zechariah son of Barachiah, whom you murdered in the Temple between the altar and the sanctuary” (Mt 23:35, <span>nlt<\/span>). Abel was the first and Zechariah the last of the recorded prophets of God who were unjustly slain, according to the OT.<\/p>\n<li>15. Man who counseled King Uzziah of Judah to walk in the fear of God (2 Chr 26:5).<\/li>\n<li>16. Abijah’s father. Abijah was the mother of King Hezekiah of Judah (2 Chr 29:1).<\/li>\n<li>17. Gershonite Levite descended from Asaph, who along with Mattaniah his kinsman was chosen by King Hezekiah to help cleanse the house of the Lord (2 Chr 29:13).<\/li>\n<li>18. Kohathite Levite who was appointed to oversee the repair of the temple during King Josiah’s reign (2 Chr 34:12).<\/li>\n<li>19. One of the chief officers of the house of God who generously gave animals to the priests for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:8).<\/li>\n<li>20. Prophet, Berechiah’s son and the grandson of Iddo, who began prophesying as a young man in 520 <span>BC<\/span> during the reign of King Darius I of Persia (Zec 1:1; cf. 2:4). Little is known about the prophet. He ministered with Haggai, his contemporary, in postexilic Jerusalem during the days of Zerubbabel, the governor, and Jeshua, the high priest (Ezr 5:1). He exhorted the Jews to finish building the second temple (6:14) and headed Iddo’s priestly family during Joiakim’s term as high priest (Neh 12:16). Like Jeremiah and Ezekiel, Zechariah served as both priest and prophet (Zec 1:1, 7; 7:1, 8).<\/li>\n<p>Numerous suggestions have been offered to resolve the discrepancy of Zechariah’s pedigree. In the Ezra and Nehemiah passages, Iddo is listed as his father, whereas in Zechariah, Berechiah is the father. Some conclude that Berechiah and Iddo were different names for the same person, or that Berechiah’s name (Zec 1:1, 7) was a later scribal emendation that confused Jeberechiah’s son with Iddo’s son (cf. Is 8:2). A more plausible theory identifies Iddo as Zechariah’s grandfather, the renowned head of his family, who returned to Jerusalem from exile in 538 <span>BC<\/span>. Either by Berechiah’s early death or by the precedence of his grandfather’s name, Zechariah was considered Iddo’s successor.<\/p>\n<p><em>See also<\/em> Prophet, Prophetess; Zechariah, Book of.<\/p>\n<li>21. Parosh’s descendant and the head of his father’s household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:3).<\/li>\n<li>22. Bebai’s son and the head of a household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:11).<\/li>\n<li>23. One of the Jewish leaders whom Ezra sent to Iddo, the man in charge at Casiphia, to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:15-17).<\/li>\n<li>24. One of the six descendants of Elam who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:26).<\/li>\n<li>25. One of the men who stood to Ezra’s left when Ezra read the law to the people (Neh 8:4).<\/li>\n<li>26. Descendant of Perez and an ancestor of a Judahite family headed by Athaiah living in Jerusalem during the postexilic period (Neh 11:4).<\/li>\n<li>27. Descendant of Shelah and an ancestor of a Judahite family headed by Maaseiah living in Jerusalem during the postexilic era (Neh 11:5).<\/li>\n<li>28. Priest, descendant of Malkijah and an ancestor of a family of priests headed by Adaiah living in Jerusalem during the postexilic period (Neh 11:12).<\/li>\n<li>29. Jonathan’s son, a descendant of Asaph. He led a group of the priestly musicians who played trumpets at the dedication of the Jerusalem wall in Nehemiah’s day (Neh 12:35).<\/li>\n<li>30. Priest who played a trumpet at the Jerusalem wall’s dedication (Neh 12:41).<\/li>\n<li>31. Jeberechiah’s son and undoubtedly a man of distinction who, along with Uriah the priest, publicly witnessed Isaiah’s writing of the puzzling expression “Maher-shalal-hash-baz,” which later prophetically revealed God’s intended judgment on Damascus and Samaria (Is 8:2).<\/li>\n<li>32. John the Baptist’s father, priest of Abijah’s division, and the husband of Elizabeth, a woman of priestly descent. His story is recounted in Luke 1. They lived in the Judean hill country during King Herod the Great’s reign (37–4 <span>BC<\/span>; Lk 1:5). Zechariah and Elizabeth both lived righteous and pious lives; however, they were advanced in years and still had no children.<\/li>\n<p>As priest, Zechariah was one of the men chosen to represent his division in its yearly appointed session of service in the Jerusalem temple (the priests of Israel were divided into 24 orders, each being assigned an annual two-week period of service in the temple). One day while serving in Jerusalem, Zechariah was selected by lot to burn incense in the temple’s Holy Place, a privilege granted to a priest only once in his lifetime. While performing this temple duty, the angel Gabriel appeared to him, telling him that Elizabeth his wife, though barren, would bear him a son, whose name would be called John and who would prepare the way for the Messiah. As a sign confirming the angel’s report, Zechariah was made mute for his disbelief that, in their old age, he and Elizabeth would produce a child. When Zechariah returned to the temple court, the gathered multitude perceived that the gesturing priest had seen a vision.<\/p>\n<p>Elizabeth became pregnant as promised and in her sixth month was visited by her relative Mary, who was also with child. Later, shortly after the baby’s birth, Zechariah affirmed that his son’s name would be John, at which time his speech was restored and he was filled with the Holy Spirit, prophesying and praising God for the work that he was about to do in Israel.<\/p>\n<li>33. Original name proposed for John the Baptist after his father’s name (Lk 1:59). <em>See<\/em> John the Baptist.<\/li>","content_en":"<h3>ZECHARIAH (P<span>erson<\/span>)<\/h3>\n<p>Extremely popular name in the Bible; it means “the Lord remembers.”<\/p>\n<p> 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 <span>BC<\/span>, the 38th year of Azariah’s reign in Judah (792–740 <span>BC<\/span>), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generation (10:30), was fulfilled with Zechariah’s reign.<\/p>\n<li> 2. Father of Abi (or Abijah, 2 Chr 29:1). Abi was the mother of Hezekiah, who later ruled Judah for 29 years (2 Kgs 18:2).<\/li>\n<li> 3. Reubenite and leader of his tribe (1 Chr 5:7).<\/li>\n<li> 4. Korahite Levite, firstborn of Meshelemiah’s seven sons and a wise counselor, selected by lot to oversee the gatekeepers of the sanctuary’s northern entrance during David’s reign (1 Chr 9:21; 26:2, 14).<\/li>\n<li> 5. Benjaminite and descendant of Jeiel (1 Chr 9:37). He is alternately called Zeker, perhaps an abbreviation of Zechariah, in 1 Chronicles 8:31.<\/li>\n<li> 6. One of the eight Levites assigned to play a harp before the ark of God in the procession led by David when the ark was brought from Obed-edom’s house to Jerusalem (1 Chr 15:18, 20; 16:5).<\/li>\n<li> 7. One of the priests assigned to blow a trumpet in the procession led by David when the ark was brought to Jerusalem (1 Chr 15:24).<\/li>\n<li> 8. Levite and a descendant of Isshiah, who served in the sanctuary during David’s reign (1 Chr 24:25).<\/li>\n<li> 9. Merarite Levite and Hosah’s son, who served as one of the gatekeepers of the sanctuary’s western entrance, at the gate of Halleketh, during David’s reign (1 Chr 26:11-12, 16).<\/li>\n<li>10. Father of Iddo. Iddo was the chief officer of the half-tribe of Manasseh in Gilead during David’s reign (1 Chr 27:21).<\/li>\n<li>11. One of the officials sent by King Jehoshaphat (872–848 <span>BC<\/span>) to teach the law in the cities of Judah (2 Chr 17:7).<\/li>\n<li>12. Gershonite Levite and Jahaziel’s father (2 Chr 20:14).<\/li>\n<li>13. One of King Jehoshaphat’s seven sons and the brother of Jehoram. Jehoram became sole regent of Judah (848–841 <span>BC<\/span>) at his father’s death (2 Chr 21:2).<\/li>\n<li>14. Son of Jehoiada the priest, who rebuked the princes of Judah for turning against the Lord and worshiping false gods. Enraged by Zechariah’s rebuff, they conspired against him, and at King Joash’s command, stoned him to death in the court of the sanctuary (2 Chr 24:20-22). The Lord, however, avenged Zechariah’s death by allowing the Syrians to defeat Judah, kill the princes, and severely wound Joash, who was subsequently killed by two of his own servants.<\/li>\n<p>In his castigation of his own generation of Jewish leaders, Jesus alluded to Zechariah’s shameful murder in the temple’s sacred precincts: “You will become guilty of murdering all the godly people from righteous Abel to Zechariah son of Barachiah, whom you murdered in the Temple between the altar and the sanctuary” (Mt 23:35, <span>nlt<\/span>). Abel was the first and Zechariah the last of the recorded prophets of God who were unjustly slain, according to the OT.<\/p>\n<li>15. Man who counseled King Uzziah of Judah to walk in the fear of God (2 Chr 26:5).<\/li>\n<li>16. Abijah’s father. Abijah was the mother of King Hezekiah of Judah (2 Chr 29:1).<\/li>\n<li>17. Gershonite Levite descended from Asaph, who along with Mattaniah his kinsman was chosen by King Hezekiah to help cleanse the house of the Lord (2 Chr 29:13).<\/li>\n<li>18. Kohathite Levite who was appointed to oversee the repair of the temple during King Josiah’s reign (2 Chr 34:12).<\/li>\n<li>19. One of the chief officers of the house of God who generously gave animals to the priests for the celebration of the Passover feast during King Josiah’s reign (2 Chr 35:8).<\/li>\n<li>20. Prophet, Berechiah’s son and the grandson of Iddo, who began prophesying as a young man in 520 <span>BC<\/span> during the reign of King Darius I of Persia (Zec 1:1; cf. 2:4). Little is known about the prophet. He ministered with Haggai, his contemporary, in postexilic Jerusalem during the days of Zerubbabel, the governor, and Jeshua, the high priest (Ezr 5:1). He exhorted the Jews to finish building the second temple (6:14) and headed Iddo’s priestly family during Joiakim’s term as high priest (Neh 12:16). Like Jeremiah and Ezekiel, Zechariah served as both priest and prophet (Zec 1:1, 7; 7:1, 8).<\/li>\n<p>Numerous suggestions have been offered to resolve the discrepancy of Zechariah’s pedigree. In the Ezra and Nehemiah passages, Iddo is listed as his father, whereas in Zechariah, Berechiah is the father. Some conclude that Berechiah and Iddo were different names for the same person, or that Berechiah’s name (Zec 1:1, 7) was a later scribal emendation that confused Jeberechiah’s son with Iddo’s son (cf. Is 8:2). A more plausible theory identifies Iddo as Zechariah’s grandfather, the renowned head of his family, who returned to Jerusalem from exile in 538 <span>BC<\/span>. Either by Berechiah’s early death or by the precedence of his grandfather’s name, Zechariah was considered Iddo’s successor.<\/p>\n<p><em>See also<\/em> Prophet, Prophetess; Zechariah, Book of.<\/p>\n<li>21. Parosh’s descendant and the head of his father’s household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:3).<\/li>\n<li>22. Bebai’s son and the head of a household. He returned with Ezra to Judah following the exile during the reign of King Artaxerxes I of Persia (Ezr 8:11).<\/li>\n<li>23. One of the Jewish leaders whom Ezra sent to Iddo, the man in charge at Casiphia, to gather Levites and temple servants for the caravan of Jews returning to Palestine from Babylon (Ezr 8:15-17).<\/li>\n<li>24. One of the six descendants of Elam who was encouraged by Ezra to divorce his foreign wife during the postexilic period (Ezr 10:26).<\/li>\n<li>25. One of the men who stood to Ezra’s left when Ezra read the law to the people (Neh 8:4).<\/li>\n<li>26. Descendant of Perez and an ancestor of a Judahite family headed by Athaiah living in Jerusalem during the postexilic period (Neh 11:4).<\/li>\n<li>27. Descendant of Shelah and an ancestor of a Judahite family headed by Maaseiah living in Jerusalem during the postexilic era (Neh 11:5).<\/li>\n<li>28. Priest, descendant of Malkijah and an ancestor of a family of priests headed by Adaiah living in Jerusalem during the postexilic period (Neh 11:12).<\/li>\n<li>29. Jonathan’s son, a descendant of Asaph. He led a group of the priestly musicians who played trumpets at the dedication of the Jerusalem wall in Nehemiah’s day (Neh 12:35).<\/li>\n<li>30. Priest who played a trumpet at the Jerusalem wall’s dedication (Neh 12:41).<\/li>\n<li>31. Jeberechiah’s son and undoubtedly a man of distinction who, along with Uriah the priest, publicly witnessed Isaiah’s writing of the puzzling expression “Maher-shalal-hash-baz,” which later prophetically revealed God’s intended judgment on Damascus and Samaria (Is 8:2).<\/li>\n<li>32. John the Baptist’s father, priest of Abijah’s division, and the husband of Elizabeth, a woman of priestly descent. His story is recounted in Luke 1. They lived in the Judean hill country during King Herod the Great’s reign (37–4 <span>BC<\/span>; Lk 1:5). Zechariah and Elizabeth both lived righteous and pious lives; however, they were advanced in years and still had no children.<\/li>\n<p>As priest, Zechariah was one of the men chosen to represent his division in its yearly appointed session of service in the Jerusalem temple (the priests of Israel were divided into 24 orders, each being assigned an annual two-week period of service in the temple). One day while serving in Jerusalem, Zechariah was selected by lot to burn incense in the temple’s Holy Place, a privilege granted to a priest only once in his lifetime. While performing this temple duty, the angel Gabriel appeared to him, telling him that Elizabeth his wife, though barren, would bear him a son, whose name would be called John and who would prepare the way for the Messiah. As a sign confirming the angel’s report, Zechariah was made mute for his disbelief that, in their old age, he and Elizabeth would produce a child. When Zechariah returned to the temple court, the gathered multitude perceived that the gesturing priest had seen a vision.<\/p>\n<p>Elizabeth became pregnant as promised and in her sixth month was visited by her relative Mary, who was also with child. Later, shortly after the baby’s birth, Zechariah affirmed that his son’s name would be John, at which time his speech was restored and he was filled with the Holy Spirit, prophesying and praising God for the work that he was about to do in Israel.<\/p>\n<li>33. Original name proposed for John the Baptist after his father’s name (Lk 1:59). <em>See<\/em> John the Baptist.<\/li>","summary_ro":"ZECHARIAH (Person) Extremely popular name in the Bible; it means “the Lord remembers.” 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 BC, the 38th year of Azariah’s reign in Judah (792–740 BC), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generat...","summary_en":"ZECHARIAH (Person) Extremely popular name in the Bible; it means “the Lord remembers.” 1. Son of King Jeroboam II; the 15th king of Israel and the last of Jehu’s dynasty. Beginning his rule in 753 BC, the 38th year of Azariah’s reign in Judah (792–740 BC), Zechariah ruled in Samaria for only six months before he was murdered at Ibleam in a conspiracy masterminded by Shallum, his successor (2 Kgs 14:29; 15:8-11). The Lord’s promise to Jehu, that his descendants would rule to the fourth generat...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39068,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Zechariah","title_en":"Book of Zechariah","content_ro":"<h3>ZECHARIAH, Book of<\/h3>\n<p>Longest book of the Minor Prophets and the most difficult to understand. One reason for this difficulty is the numerous visions that call for an interpreter. At times an interpreting angel is present to tell what the vision means (Zec 1:9-10, 19-20; 4:1-6; 5:5-6), but at other times, when an interpretation is really needed, there is no angel to give one. The obscure meaning of many passages has spawned numerous theories concerning the date, authorship, unity, and interpretation of this book. One thing that makes the book of Zechariah significant for the Christian is its use in the NT. The last part of Zechariah (chs 9–11) is the most quoted section of the Prophets in the Gospel Passion narratives, and, other than Ezekiel, Zechariah influenced the book of Revelation more than any other OT book.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Message<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Zechariah probably means “the Lord remembers” or “the Lord is renowned.” Zechariah is a common name in the OT and NT. At least 30 different people in the OT are named Zechariah. There is a problem in identifying the prophet’s father. In Zechariah 1:1 and 1:7, the prophet is called “the son of Berechiah, the son of Iddo,” but in Ezra 5:1 and 6:14 he is called simply “the son of Iddo.” There was another Zechariah in Isaiah’s time whose father was named Jeberechiah (Is 8:2). Another prophet by the name of Zechariah, the son of Jehoiada the priest, lived much earlier during the reign of Joash, king of Judah (835–796 <span>BC<\/span>). This prophet was stoned to death because he proclaimed that the Lord had forsaken his people because of their sins (2 Chr 24:20-22). Jesus seemed to refer to this or a similar unrecorded incident, but he calls the prophet the son of Berechiah, the last of the martyrs among the prophets (Mt 23:35). However, Luke’s account of what Jesus said about Zechariah (Lk 11:51) does not include the words “the son of Berechiah.” Since Jesus was quoting 2 Chronicles, which was the last book in the Hebrew Bible, he was simply indicating the sweep of time from the first murder (Abel) to the last (Zechariah, the son of Jehoiada). There is no evidence that the prophet of the book of Zechariah was martyred; therefore, the best solution to the problem is to consider Berechiah the father, and Iddo the grandfather, of this prophet.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The first part of the book of Zechariah (chs 1–8) is easy to date. The first date is in the first verse, “the eighth month of the second year of Darius.” This was Darius, king of Persia (521–486 <span>BC<\/span>). The eighth month of Darius’s second year would be October 520 <span>BC<\/span>. This date seems to be the first time the “word of the Lord” came to Zechariah. The second date in Zechariah is in 1:7: “On the twenty-fourth day of the eleventh month which is the month of Shebat, in the second year of Darius . . .” (<span>rsv<\/span>). This date would be February 15, 519 <span>BC<\/span>. The word of the Lord that came to Zechariah on this date seems to include the account of eight night visions, along with some oracles, from an angel who talked with him. The third date in Zechariah is in 7:1: “In the fourth year of King Darius . . . on the fourth day of the ninth month, which is Chislev . . .” (<span>rsv<\/span>). This date would be the equivalent of December 7, 518 <span>BC<\/span>.<\/p>\n<p>There are no dates in Zechariah 9–14. Zechariah’s name is never mentioned, and neither is Darius or any king. A period of relative peace and stability gives place to war. The temple is standing (11:13; 14:20), and evidently Greek soldiers are present (9:13). Any attempt to assign specific dates to Zechariah 9–14 would be speculation.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The temple in Jerusalem was destroyed by Nebuchadnezzar, king of Babylon, in 586 <span>BC<\/span>. Nebuchadnezzar made several raids against Jerusalem before and after it fell, taking many captives to Babylon (cf. 2 Kgs 24:1-17; Dn 1:1). On two occasions, Jeremiah had predicted that captivity would last 70 years (Jer 25:11; 29:10; cf. Dn 9:2). In the time of Zechariah, the period of 70 years since the fall of Jerusalem was coming to an end (Zec 1:12; 7:5). It had been 66 years since Jerusalem fell, when the first “word of the Lord” came to Zechariah in the second year of Darius (520 <span>BC<\/span>). The Babylonian Empire had fallen to the Persians in 538 <span>BC<\/span>, and Cyrus the first king of Persia signed a decree permitting all captives to return to their homes (2 Chr 36:23; Ezr 1:1-4). Evidently, the first contingent of Jewish captives returned to Jerusalem with Zerubbabel and Joshua the priest about 536 <span>BC<\/span>. One of the first objectives of the returnees was to rebuild the temple (Ezr 1:3), but internal strife and external opposition from the Samaritans prohibited the immediate rebuilding of the temple. After Darius I became king of Persia in 521 <span>BC<\/span>, a wave of expectation and enthusiasm swept over the Jewish communities in Jerusalem and Babylon. Two prophets, possibly from the Babylonian exiles, Haggai and Zechariah, began preaching so powerfully that work on the second temple began in 520 <span>BC<\/span> and was finished in 516 <span>BC<\/span> (Ezr 5:1, 14-15; Hg 1–2; Zec 1–8).<\/p>\n<p>The book of Zechariah opens in the second year of Darius (520 <span>BC<\/span>). Some of the captives had been back in Jerusalem for 16 years, but nothing was being done about rebuilding the temple. Zechariah’s first message called for the people to repent and not repeat the mistake of their fathers, whose sins and refusal to repent led to the exile and destruction of the temple (Zec 1:1-6). Then a series of eight night visions follows (1:7–6:8), assuring the people that the temple would be rebuilt by Zerubbabel (1:16; 4:9; 6:15). Two verses in Zechariah speak volumes concerning the hardships and difficulties in Jerusalem before the temple was rebuilt: “This is what the <span>Lord<\/span> Almighty says: Take heart and finish the task! You have heard what the prophets have been saying about building the Temple of the <span>Lord<\/span> Almighty ever since the foundation was laid. Before the work on the Temple began, there were no jobs and no wages for either people or animals. No traveler was safe from the enemy, for there were enemies on all sides. I had turned everyone against each other” (8:9-10, <span>nlt<\/span>).<\/p>\n<p>The first eight chapters of Zechariah are set against the social, political, and religious situations in Jerusalem from 520 to 518 <span>BC<\/span>. But beginning with chapter 9, historical moorings are lost. Chapter 9 opens with an oracle against Syria, including Damascus, Tyre, and Sidon, and against Philistia. Each of these places will be conquered and cleansed and will become like a clan in Judah. There is the promise of a new king coming triumphantly to Jerusalem, yet humbly riding on a donkey. His reign will be peaceful and universal. The next oracle speaks of setting the captives free, but this may not refer to the Babylonian captives, because of a reference to the Greeks. Zechariah 9–12 is almost wholly concerned with the future. Some scholars call this part apocalyptic literature. The nations attack Jerusalem and are defeated (chs 12, 14). The temple is standing (11:13), but it does not seem to have a place of great prominence in the new Jerusalem and in the kingdom of God (14:6-9).<\/p>\n<p class=\"h2\" id=\"PurposeandMessage\">Purpose and Message<\/p>\n<p>The purpose of the book is to reassure and encourage. The restored Jewish community of 520 <span>BC<\/span> needed the assurance that the temple would be rebuilt, and later groups of God’s people needed to know that ultimately the kingdom of God would come in its fullness. There are three messages in the book of Zechariah: the need for repentance (1:1–5:11); the eight night visions (1:7–6:8) signifying that the temple would be rebuilt and God’s glory would return to Jerusalem; and the coming kingdom of God (chs 9–14).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The book of Zechariah may be divided into two main parts: chapters 1–8 and 9–14. The first part is dated between 520 <span>BC<\/span> and 518 <span>BC<\/span>. It consists of oracles and visions of Zechariah the son of Berechiah. Mainly prose, its primary concern is to assure the restored Jewish community that the temple will be rebuilt. The second part (chs 9–14) is undated. There are no references to Zechariah. The temple is standing, and much of the language is eschatological and apocalyptic. The second part itself has two parts: chapters 9–11 and 12–14. Chapters 9 and 12 begin essentially the same way: “The oracle of the word of the Lord.”<\/p>\n<p>The first part of Zechariah (chs 1–8) has four main sections: superscription and first oracle (1:1-6); eight night visions and related oracles (1:7–6:8); the symbolic crowning of Joshua (6:9-15); and the question about fasting and morality (7:1–8:23).<\/p>\n<h5>The Superscription (1:1)<\/h5>\n<p>This section is dated specifically “in the eighth month” of the Babylonian calendar, which was from mid-October to mid-November. The second year of Darius, king of Persia, was 520 <span>BC<\/span>. The date is important in relating the work of Zechariah to that of Haggai (cf. Hg 1:1, 15; 2:1, 10, 18-20) and to the reconstruction of the temple under Zerubbabel. The first oracle concerns the need for repentance. The first message of Zechariah came between Haggai’s second and third message. He, like Haggai, probably attributed the failure of the crops and other hardships to a failure to rebuild the temple (cf. Hg 1:6-11). Zechariah calls for the people to repent so that they can persevere with work on the temple.<\/p>\n<h5>The Eight Night Visions and Related Oracles (1:7–6:8)<\/h5>\n<p>These visions that Zechariah saw in Jerusalem all seem to have been given on the night of the 24th day of the 11th month (Shebat) in the second year of Darius (mid-January to mid-February 519 <span>BC<\/span>). Seven of the eight visions have essentially the same form. Four of the visions begin with the words “Then I looked up and saw” (1:18; 2:1; 5:1; 6:1). One begins, “In a vision during the night” (1:8). Another begins, “Then the angel who had been talking with me returned and woke me, as though I had been asleep. ‘What do you see now?’ he asked” (4:1-2, <span>nlt<\/span>). Still another (the seventh) vision begins, “Then the angel who was talking with me came forward and said . . .” (5:5). However, the fourth vision is different from the other seven. It begins, “Then he showed me” (3:1, cf. Am 7:1, 4, 7). This message in the third person contains no interpreting angel nor any direct message to Zechariah, as if he were merely an observer. This fourth vision is so different from the other seven that it was not a part of the original series of eight.<\/p>\n<p>An overall pattern to the eight visions is not evident. Some scholars have seen some significance in the fact that the visions move from the evening or night in the first vision to the sunrise in the last vision. Others have detected some relationships in pairs of visions. The first and last visions involve horses and riders or chariots. The second and third visions involve the restoration of Judah and Jerusalem (1:18-21; 2:1-5). The fourth and fifth deal with the place of the two leaders in the restored community: Joshua will be cleansed and restored as the high priest (3:1-5) and Zerubbabel the governor will complete the temple (4:1-14). The sixth and seventh visions involve the cleansing of the land. A flying scroll enters the house of every thief and false witness and consumes it (5:1-4). Wickedness personified as a woman will be carried in an ephah (basket) to the land of Shinar (vv 5-11). Interspersed in the vision accounts are four oracles (1:14-17; 2:8-13; 3:6-10; 4:8-14). Each of these passages begins with the messenger formula, “Thus says the Lord,” or the expression “Cry out” (1:14, 17). The first oracle assures the people that the temple, the cities, and the choice of Jerusalem will be renewed. The second oracle exhorts any exiles remaining in Babylon to return to Judah and Jerusalem (2:7-12). Zechariah 2:12-13 are interesting. Verse 12 is the only OT reference to Palestine as “the Holy Land,” and verse 13 is similar to the call to worship in Habakkuk 2:20: “Be silent before the <span>Lord<\/span>, all humanity, for he is springing into action from his holy dwelling” (Zec 2:13, <span>nlt<\/span>). The third oracle in the visionary accounts concerns Joshua the high priest as a sign of the coming of God’s servant, the Branch who removes the guilt of the land in a single day (3:6-10).<\/p>\n<h5>The Symbolic Crowning of Joshua (6:9-15)<\/h5>\n<p>Zechariah is told to go into the house of Josiah son of Zephaniah, take silver and gold from some returnees from Babylon, make a crown, and put it on the head of Joshua the priest as a symbol of the royal and priestly king, the Branch, the builder of the temple. After the ceremony the crown is to be hung in the temple as a memorial of those who gave the silver and the gold. The last verse (6:15) seems to say that just as gold and silver from exiles was used to symbolize the crowning of the coming king of the kingdom, so exiles, “those who are far off,” will also participate in the completion of the temple. Then Zechariah’s hearers will know God sent him to prophesy. This will all take place when and if they will diligently obey the voice of the Lord.<\/p>\n<h5>The Question about Fasting and Morality (7:1–8:23)<\/h5>\n<p>A delegation from Bethel (10 miles or 16.1 kilometers north of Jerusalem) came to Jerusalem in the fourth year of Darius (518 <span>BC<\/span>). Work on the temple had been going on for two years. The purpose of this visit was to entreat the favor of the Lord (7:2) and to ask the priests and the prophets if they should continue to fast as they had done since the temple was destroyed 70 years earlier (v 3). The Lord told Zechariah to ask why they were fasting—for the Lord or for selfish motives? The answer to the question of fasting seems to be that God desires truth, justice, and covenant-love more than fasting. Zechariah reiterates the message the Lord had already given his people by the former prophets. The last section in the first part of Zechariah is a decalogue of promises (8:1-23). The ten promises begin with the words “Thus says the Lord” or “The word of the Lord came to me.” The last word of God is not judgment but promise, hope, forgiveness, and restoration.<\/p>\n<h5>The Oracles of the Lord (chs 9–12)<\/h5>\n<p>The last half of the book of Zechariah (chs 9–14) falls into two nearly equal parts: chapters 9–11 (46 verses) and chapters 12–14 (44 verses). Each part begins with the words “An oracle” (9:1; 12:1). Both “oracles” are primarily eschatological. The first part (chs 9–11) is concerned with the restoration of the tribes to Palestine (9:11-17; 10:6-12). In order to accomplish this, the Lord will rid Palestine and Syria of opponents to his rule (9:1-8; 11:1-3), remove the evil shepherds (rulers; 10:2b-5; 11:4-17), and the Prince of Peace will come (9:9-10). The last “oracle” of Zechariah (12:1–14:21) is also eschatological. This time the concern is primarily that of Jerusalem and Judah. Twice Jerusalem is attacked by the nations (12:1-8; 14:1-5). Each time the Lord fights for Jerusalem, Judah, and the house of David. Jerusalem weeps and mourns for an unidentified martyr (12:10-14). The martyr could be called the “good” shepherd who is killed and his sheep scattered (13:7-9). Jesus referred to this passage in connection with his arrest (Mt 26:31; Mk 14:27). A fountain will be opened for the house of David, and the inhabitants of Jerusalem will be cleansed from sin, idolatry, and false prophets (Zec 13:1-6). The new Jerusalem will remain aloft on its site and the land around it will be turned into a plain (14:10-11). There will be no night nor extreme temperatures in the new Jerusalem. Living waters will flow from Jerusalem, and the Lord will become King of all the earth. Those who fight against Jerusalem will be destroyed, but those who survive will worship the Lord year by year by keeping the Feast of Booths.<\/p>\n<p>The last scene in the book of Zechariah is a picture of the world after Armageddon, a new world cleansed of sin. It will be a time of peace and security. When God comes to reign, everything will become holy. The warhorses will become as holy as the priest’s turban, and the ordinary cooking vessel will be as temple vessels. The Canaanite or trader will be eliminated. There will be no difference between Jew and Gentile, as long as one worships the Lord of Hosts as King.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess; Zechariah (Person) #20.<\/p>","content_en":"<h3>ZECHARIAH, Book of<\/h3>\n<p>Longest book of the Minor Prophets and the most difficult to understand. One reason for this difficulty is the numerous visions that call for an interpreter. At times an interpreting angel is present to tell what the vision means (Zec 1:9-10, 19-20; 4:1-6; 5:5-6), but at other times, when an interpretation is really needed, there is no angel to give one. The obscure meaning of many passages has spawned numerous theories concerning the date, authorship, unity, and interpretation of this book. One thing that makes the book of Zechariah significant for the Christian is its use in the NT. The last part of Zechariah (chs 9–11) is the most quoted section of the Prophets in the Gospel Passion narratives, and, other than Ezekiel, Zechariah influenced the book of Revelation more than any other OT book.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Message<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The name Zechariah probably means “the Lord remembers” or “the Lord is renowned.” Zechariah is a common name in the OT and NT. At least 30 different people in the OT are named Zechariah. There is a problem in identifying the prophet’s father. In Zechariah 1:1 and 1:7, the prophet is called “the son of Berechiah, the son of Iddo,” but in Ezra 5:1 and 6:14 he is called simply “the son of Iddo.” There was another Zechariah in Isaiah’s time whose father was named Jeberechiah (Is 8:2). Another prophet by the name of Zechariah, the son of Jehoiada the priest, lived much earlier during the reign of Joash, king of Judah (835–796 <span>BC<\/span>). This prophet was stoned to death because he proclaimed that the Lord had forsaken his people because of their sins (2 Chr 24:20-22). Jesus seemed to refer to this or a similar unrecorded incident, but he calls the prophet the son of Berechiah, the last of the martyrs among the prophets (Mt 23:35). However, Luke’s account of what Jesus said about Zechariah (Lk 11:51) does not include the words “the son of Berechiah.” Since Jesus was quoting 2 Chronicles, which was the last book in the Hebrew Bible, he was simply indicating the sweep of time from the first murder (Abel) to the last (Zechariah, the son of Jehoiada). There is no evidence that the prophet of the book of Zechariah was martyred; therefore, the best solution to the problem is to consider Berechiah the father, and Iddo the grandfather, of this prophet.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The first part of the book of Zechariah (chs 1–8) is easy to date. The first date is in the first verse, “the eighth month of the second year of Darius.” This was Darius, king of Persia (521–486 <span>BC<\/span>). The eighth month of Darius’s second year would be October 520 <span>BC<\/span>. This date seems to be the first time the “word of the Lord” came to Zechariah. The second date in Zechariah is in 1:7: “On the twenty-fourth day of the eleventh month which is the month of Shebat, in the second year of Darius . . .” (<span>rsv<\/span>). This date would be February 15, 519 <span>BC<\/span>. The word of the Lord that came to Zechariah on this date seems to include the account of eight night visions, along with some oracles, from an angel who talked with him. The third date in Zechariah is in 7:1: “In the fourth year of King Darius . . . on the fourth day of the ninth month, which is Chislev . . .” (<span>rsv<\/span>). This date would be the equivalent of December 7, 518 <span>BC<\/span>.<\/p>\n<p>There are no dates in Zechariah 9–14. Zechariah’s name is never mentioned, and neither is Darius or any king. A period of relative peace and stability gives place to war. The temple is standing (11:13; 14:20), and evidently Greek soldiers are present (9:13). Any attempt to assign specific dates to Zechariah 9–14 would be speculation.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The temple in Jerusalem was destroyed by Nebuchadnezzar, king of Babylon, in 586 <span>BC<\/span>. Nebuchadnezzar made several raids against Jerusalem before and after it fell, taking many captives to Babylon (cf. 2 Kgs 24:1-17; Dn 1:1). On two occasions, Jeremiah had predicted that captivity would last 70 years (Jer 25:11; 29:10; cf. Dn 9:2). In the time of Zechariah, the period of 70 years since the fall of Jerusalem was coming to an end (Zec 1:12; 7:5). It had been 66 years since Jerusalem fell, when the first “word of the Lord” came to Zechariah in the second year of Darius (520 <span>BC<\/span>). The Babylonian Empire had fallen to the Persians in 538 <span>BC<\/span>, and Cyrus the first king of Persia signed a decree permitting all captives to return to their homes (2 Chr 36:23; Ezr 1:1-4). Evidently, the first contingent of Jewish captives returned to Jerusalem with Zerubbabel and Joshua the priest about 536 <span>BC<\/span>. One of the first objectives of the returnees was to rebuild the temple (Ezr 1:3), but internal strife and external opposition from the Samaritans prohibited the immediate rebuilding of the temple. After Darius I became king of Persia in 521 <span>BC<\/span>, a wave of expectation and enthusiasm swept over the Jewish communities in Jerusalem and Babylon. Two prophets, possibly from the Babylonian exiles, Haggai and Zechariah, began preaching so powerfully that work on the second temple began in 520 <span>BC<\/span> and was finished in 516 <span>BC<\/span> (Ezr 5:1, 14-15; Hg 1–2; Zec 1–8).<\/p>\n<p>The book of Zechariah opens in the second year of Darius (520 <span>BC<\/span>). Some of the captives had been back in Jerusalem for 16 years, but nothing was being done about rebuilding the temple. Zechariah’s first message called for the people to repent and not repeat the mistake of their fathers, whose sins and refusal to repent led to the exile and destruction of the temple (Zec 1:1-6). Then a series of eight night visions follows (1:7–6:8), assuring the people that the temple would be rebuilt by Zerubbabel (1:16; 4:9; 6:15). Two verses in Zechariah speak volumes concerning the hardships and difficulties in Jerusalem before the temple was rebuilt: “This is what the <span>Lord<\/span> Almighty says: Take heart and finish the task! You have heard what the prophets have been saying about building the Temple of the <span>Lord<\/span> Almighty ever since the foundation was laid. Before the work on the Temple began, there were no jobs and no wages for either people or animals. No traveler was safe from the enemy, for there were enemies on all sides. I had turned everyone against each other” (8:9-10, <span>nlt<\/span>).<\/p>\n<p>The first eight chapters of Zechariah are set against the social, political, and religious situations in Jerusalem from 520 to 518 <span>BC<\/span>. But beginning with chapter 9, historical moorings are lost. Chapter 9 opens with an oracle against Syria, including Damascus, Tyre, and Sidon, and against Philistia. Each of these places will be conquered and cleansed and will become like a clan in Judah. There is the promise of a new king coming triumphantly to Jerusalem, yet humbly riding on a donkey. His reign will be peaceful and universal. The next oracle speaks of setting the captives free, but this may not refer to the Babylonian captives, because of a reference to the Greeks. Zechariah 9–12 is almost wholly concerned with the future. Some scholars call this part apocalyptic literature. The nations attack Jerusalem and are defeated (chs 12, 14). The temple is standing (11:13), but it does not seem to have a place of great prominence in the new Jerusalem and in the kingdom of God (14:6-9).<\/p>\n<p class=\"h2\" id=\"PurposeandMessage\">Purpose and Message<\/p>\n<p>The purpose of the book is to reassure and encourage. The restored Jewish community of 520 <span>BC<\/span> needed the assurance that the temple would be rebuilt, and later groups of God’s people needed to know that ultimately the kingdom of God would come in its fullness. There are three messages in the book of Zechariah: the need for repentance (1:1–5:11); the eight night visions (1:7–6:8) signifying that the temple would be rebuilt and God’s glory would return to Jerusalem; and the coming kingdom of God (chs 9–14).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>The book of Zechariah may be divided into two main parts: chapters 1–8 and 9–14. The first part is dated between 520 <span>BC<\/span> and 518 <span>BC<\/span>. It consists of oracles and visions of Zechariah the son of Berechiah. Mainly prose, its primary concern is to assure the restored Jewish community that the temple will be rebuilt. The second part (chs 9–14) is undated. There are no references to Zechariah. The temple is standing, and much of the language is eschatological and apocalyptic. The second part itself has two parts: chapters 9–11 and 12–14. Chapters 9 and 12 begin essentially the same way: “The oracle of the word of the Lord.”<\/p>\n<p>The first part of Zechariah (chs 1–8) has four main sections: superscription and first oracle (1:1-6); eight night visions and related oracles (1:7–6:8); the symbolic crowning of Joshua (6:9-15); and the question about fasting and morality (7:1–8:23).<\/p>\n<h5>The Superscription (1:1)<\/h5>\n<p>This section is dated specifically “in the eighth month” of the Babylonian calendar, which was from mid-October to mid-November. The second year of Darius, king of Persia, was 520 <span>BC<\/span>. The date is important in relating the work of Zechariah to that of Haggai (cf. Hg 1:1, 15; 2:1, 10, 18-20) and to the reconstruction of the temple under Zerubbabel. The first oracle concerns the need for repentance. The first message of Zechariah came between Haggai’s second and third message. He, like Haggai, probably attributed the failure of the crops and other hardships to a failure to rebuild the temple (cf. Hg 1:6-11). Zechariah calls for the people to repent so that they can persevere with work on the temple.<\/p>\n<h5>The Eight Night Visions and Related Oracles (1:7–6:8)<\/h5>\n<p>These visions that Zechariah saw in Jerusalem all seem to have been given on the night of the 24th day of the 11th month (Shebat) in the second year of Darius (mid-January to mid-February 519 <span>BC<\/span>). Seven of the eight visions have essentially the same form. Four of the visions begin with the words “Then I looked up and saw” (1:18; 2:1; 5:1; 6:1). One begins, “In a vision during the night” (1:8). Another begins, “Then the angel who had been talking with me returned and woke me, as though I had been asleep. ‘What do you see now?’ he asked” (4:1-2, <span>nlt<\/span>). Still another (the seventh) vision begins, “Then the angel who was talking with me came forward and said . . .” (5:5). However, the fourth vision is different from the other seven. It begins, “Then he showed me” (3:1, cf. Am 7:1, 4, 7). This message in the third person contains no interpreting angel nor any direct message to Zechariah, as if he were merely an observer. This fourth vision is so different from the other seven that it was not a part of the original series of eight.<\/p>\n<p>An overall pattern to the eight visions is not evident. Some scholars have seen some significance in the fact that the visions move from the evening or night in the first vision to the sunrise in the last vision. Others have detected some relationships in pairs of visions. The first and last visions involve horses and riders or chariots. The second and third visions involve the restoration of Judah and Jerusalem (1:18-21; 2:1-5). The fourth and fifth deal with the place of the two leaders in the restored community: Joshua will be cleansed and restored as the high priest (3:1-5) and Zerubbabel the governor will complete the temple (4:1-14). The sixth and seventh visions involve the cleansing of the land. A flying scroll enters the house of every thief and false witness and consumes it (5:1-4). Wickedness personified as a woman will be carried in an ephah (basket) to the land of Shinar (vv 5-11). Interspersed in the vision accounts are four oracles (1:14-17; 2:8-13; 3:6-10; 4:8-14). Each of these passages begins with the messenger formula, “Thus says the Lord,” or the expression “Cry out” (1:14, 17). The first oracle assures the people that the temple, the cities, and the choice of Jerusalem will be renewed. The second oracle exhorts any exiles remaining in Babylon to return to Judah and Jerusalem (2:7-12). Zechariah 2:12-13 are interesting. Verse 12 is the only OT reference to Palestine as “the Holy Land,” and verse 13 is similar to the call to worship in Habakkuk 2:20: “Be silent before the <span>Lord<\/span>, all humanity, for he is springing into action from his holy dwelling” (Zec 2:13, <span>nlt<\/span>). The third oracle in the visionary accounts concerns Joshua the high priest as a sign of the coming of God’s servant, the Branch who removes the guilt of the land in a single day (3:6-10).<\/p>\n<h5>The Symbolic Crowning of Joshua (6:9-15)<\/h5>\n<p>Zechariah is told to go into the house of Josiah son of Zephaniah, take silver and gold from some returnees from Babylon, make a crown, and put it on the head of Joshua the priest as a symbol of the royal and priestly king, the Branch, the builder of the temple. After the ceremony the crown is to be hung in the temple as a memorial of those who gave the silver and the gold. The last verse (6:15) seems to say that just as gold and silver from exiles was used to symbolize the crowning of the coming king of the kingdom, so exiles, “those who are far off,” will also participate in the completion of the temple. Then Zechariah’s hearers will know God sent him to prophesy. This will all take place when and if they will diligently obey the voice of the Lord.<\/p>\n<h5>The Question about Fasting and Morality (7:1–8:23)<\/h5>\n<p>A delegation from Bethel (10 miles or 16.1 kilometers north of Jerusalem) came to Jerusalem in the fourth year of Darius (518 <span>BC<\/span>). Work on the temple had been going on for two years. The purpose of this visit was to entreat the favor of the Lord (7:2) and to ask the priests and the prophets if they should continue to fast as they had done since the temple was destroyed 70 years earlier (v 3). The Lord told Zechariah to ask why they were fasting—for the Lord or for selfish motives? The answer to the question of fasting seems to be that God desires truth, justice, and covenant-love more than fasting. Zechariah reiterates the message the Lord had already given his people by the former prophets. The last section in the first part of Zechariah is a decalogue of promises (8:1-23). The ten promises begin with the words “Thus says the Lord” or “The word of the Lord came to me.” The last word of God is not judgment but promise, hope, forgiveness, and restoration.<\/p>\n<h5>The Oracles of the Lord (chs 9–12)<\/h5>\n<p>The last half of the book of Zechariah (chs 9–14) falls into two nearly equal parts: chapters 9–11 (46 verses) and chapters 12–14 (44 verses). Each part begins with the words “An oracle” (9:1; 12:1). Both “oracles” are primarily eschatological. The first part (chs 9–11) is concerned with the restoration of the tribes to Palestine (9:11-17; 10:6-12). In order to accomplish this, the Lord will rid Palestine and Syria of opponents to his rule (9:1-8; 11:1-3), remove the evil shepherds (rulers; 10:2b-5; 11:4-17), and the Prince of Peace will come (9:9-10). The last “oracle” of Zechariah (12:1–14:21) is also eschatological. This time the concern is primarily that of Jerusalem and Judah. Twice Jerusalem is attacked by the nations (12:1-8; 14:1-5). Each time the Lord fights for Jerusalem, Judah, and the house of David. Jerusalem weeps and mourns for an unidentified martyr (12:10-14). The martyr could be called the “good” shepherd who is killed and his sheep scattered (13:7-9). Jesus referred to this passage in connection with his arrest (Mt 26:31; Mk 14:27). A fountain will be opened for the house of David, and the inhabitants of Jerusalem will be cleansed from sin, idolatry, and false prophets (Zec 13:1-6). The new Jerusalem will remain aloft on its site and the land around it will be turned into a plain (14:10-11). There will be no night nor extreme temperatures in the new Jerusalem. Living waters will flow from Jerusalem, and the Lord will become King of all the earth. Those who fight against Jerusalem will be destroyed, but those who survive will worship the Lord year by year by keeping the Feast of Booths.<\/p>\n<p>The last scene in the book of Zechariah is a picture of the world after Armageddon, a new world cleansed of sin. It will be a time of peace and security. When God comes to reign, everything will become holy. The warhorses will become as holy as the priest’s turban, and the ordinary cooking vessel will be as temple vessels. The Canaanite or trader will be eliminated. There will be no difference between Jew and Gentile, as long as one worships the Lord of Hosts as King.<\/p>\n<p><em>See also<\/em> Israel, History of; Postexilic Period; Prophecy; Prophet, Prophetess; Zechariah (Person) #20.<\/p>","summary_ro":"ZECHARIAH, Book of Longest book of the Minor Prophets and the most difficult to understand. One reason for this difficulty is the numerous visions that call for an interpreter. At times an interpreting angel is present to tell what the vision means (Zec 1:9-10, 19-20; 4:1-6; 5:5-6), but at other times, when an interpretation is really needed, there is no angel to give one. The obscure meaning of many passages has spawned numerous theories concerning the date, authorship, unity, and interpreta...","summary_en":"ZECHARIAH, Book of Longest book of the Minor Prophets and the most difficult to understand. One reason for this difficulty is the numerous visions that call for an interpreter. At times an interpreting angel is present to tell what the vision means (Zec 1:9-10, 19-20; 4:1-6; 5:5-6), but at other times, when an interpretation is really needed, there is no angel to give one. The obscure meaning of many passages has spawned numerous theories concerning the date, authorship, unity, and interpreta...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":41870,"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":69496,"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":97122,"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":124748,"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":17237,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Immanuel","title_en":"Immanuel","content_ro":"<h3>IMMANUEL<\/h3>\n<p>Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of the birth of the incarnate God, Jesus the Messiah, as shown in Matthew.<\/p>\n<p class=\"h2\" id=\"TheProphecyinIsaiahsDay\">The Prophecy in Isaiah’s Day<\/p>\n<p>In focusing on the birth of Jesus as Immanuel, there has been some neglect of the historical fulfillment that occurred in the time of Ahaz. Ahaz was the son of a good king, Jotham and the grandson of another godly ruler, Uzziah, but his reign was marked by apostasy and idolatry. He made “molten images” for the Baals, offered incense in the Hinnom Valley, and even burned his sons as an offering (2 Chr 28:2-4). Because of this, the Lord gave him into the hand of Rezin, king of Syria, and of Pekah, king of Israel. The Edomites also invaded Judah, and the Philistines attacked the Shephelah and the Negev and took several cities (vv 17-18).<\/p>\n<p>Ahaz appealed to Tiglath-pileser III of Assyria (745–727 <span>BC<\/span>) for help against Israel and Syria. Tiglath-pileser accepted tribute from Ahaz, but attacked him instead of helping him (2 Chr 28:20-21). When he went to Damascus to meet the Assyrian king, Ahaz saw an altar, upon which he made offerings to the gods of Syria (v 23). He had a replica of this made and placed in the temple of Jerusalem (2 Kgs 16:10-12). The prophet Isaiah was directed to accost Ahaz at the end of the conduit of the upper pool. God’s message to the king was to “take heart,” for the attacking kings would fall (Is 7:7-9). Isaiah directed Ahaz to ask the Lord for a sign of this, but the king demurred, having a sudden attack of piety (v 12).<\/p>\n<p>Upon this refusal, the Lord gave to Ahaz a sign: a young woman would conceive and bear a son and call his name Immanuel (Is 7:14). That son would be able to distinguish good from evil by the time he was old enough to eat curds and wild honey, but even before that, the two kings would be removed and the king of Assyria would devastate their lands. The people would be taken away captive, so that the land would lie desolate and uncultivated. A man would have a cow to provide milk for curds, and wild honey would be gathered from the tangle of brush in the untended land.<\/p>\n<p>The identity of this woman and child in Isaiah’s time is uncertain. It has been proposed that the woman was Abijah, the wife of Ahaz, and that their son, Hezekiah, was this Immanuel. This is not demonstrable, and it seems inappropriate that a man like Ahaz should be the father of Immanuel.<\/p>\n<p>It has also been suggested that the wife of Isaiah was the mother of Immanuel. Isaiah 7:14 tells of the prospective birth of Immanuel; 8:3 tells of the conception and birth of Isaiah’s son, whose name, Maher-shalal-hash-baz (“swift to plunder and quick to spoil”) is related to the prediction of the fall of Judah’s enemies, for before the child would learn to talk, the lands of Syria and Israel would be taken by the king of Assyria (Is 8:4). Isaiah’s statement that he and his children were “signs and portents in Israel from the <span>Lord<\/span>” (v 18, <span>rsv<\/span>) enhances the view that it was his son who was also named Immanuel.<\/p>\n<p>The Lord then directed a message to Immanuel (Is 8:5-10). Because the people had refused the gracious invitation of the Lord, the Assyrians would scourge and fill the land of Immanuel. The plotting and plans of the people would come to nothing, for “God is with us” <em>(<\/em><span class=\"hebrew\" lang=\"he\">‘immanu’el<\/span><em>).<\/em> This is a play on words, using the name Immanuel to express the truth of the Lord’s presence.<\/p>\n<p class=\"h2\" id=\"TheProphecyFulfilledinJesus\">The Prophecy Fulfilled in Jesus<\/p>\n<p>In the fullness of time God sent forth his son; more than 700 years after Ahaz, Jesus was born and here all ambiguities fade away. His mother was a virgin from Nazareth named Mary (Miriam), betrothed to a solid citizen named Joseph. Matthew 1:23 cites Isaiah 7:14 as being fulfilled in the birth of Jesus. The Scripture is very explicit in stating that Mary had no sexual contact with her husband prior to the birth of Jesus (Mt 1:25). The same precision is seen in the Gospel of Luke. When the announcement of this child’s conception was made to Mary, she asked, “How can this be, since I have no husband?” (Lk 1:34, <span>rsv<\/span>). The angelic messenger explained that this conception would be brought about by the coming of the Holy Spirit upon her and by the overshadowing power of the Most High (v 35). For this reason the child would be not only Jesus and Immanuel but he would be called holy, the Son of God, God manifest in the flesh (Jn 1:18); the child would be unique, being both God and man.<\/p>\n<p>There were great distinctions between the Immanuel of Isaiah’s day and Immanuel the son of Mary. The first was a type; the other, the antitype. The first was the shadow; the other, the reality. The one symbolized deliverance from foreign oppression; the second was the Deliverer from the oppressor. The first represented God’s presence for but a few years; the second Immanuel is the son who lives forever.<\/p>\n<p>The concept of “God with us” was often reiterated by Jesus. He told his disciples that where two or three gathered in his name he would be present (Mt 18:20). Before his ascension, he assured them that he would be with them until the end of the age (28:20).<\/p>\n<p>He spoke also of the promise of the Holy Spirit, who “lives with you now and later will be in you” (Jn 14:17, <span>nlt<\/span>), who will abide with them forever (v 16). The “God with us” indwelling is spoken of in Colossians 1:27: “Christ lives in you.” In the consummation of all things, as shown to the apostle John, the Lord said: “Look, the home of God is now among his people! He will live with them, and they will be his people. God himself will be with them” (Rv 21:3, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> God, Names of; Messiah.<\/p>","content_en":"<h3>IMMANUEL<\/h3>\n<p>Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of the birth of the incarnate God, Jesus the Messiah, as shown in Matthew.<\/p>\n<p class=\"h2\" id=\"TheProphecyinIsaiahsDay\">The Prophecy in Isaiah’s Day<\/p>\n<p>In focusing on the birth of Jesus as Immanuel, there has been some neglect of the historical fulfillment that occurred in the time of Ahaz. Ahaz was the son of a good king, Jotham and the grandson of another godly ruler, Uzziah, but his reign was marked by apostasy and idolatry. He made “molten images” for the Baals, offered incense in the Hinnom Valley, and even burned his sons as an offering (2 Chr 28:2-4). Because of this, the Lord gave him into the hand of Rezin, king of Syria, and of Pekah, king of Israel. The Edomites also invaded Judah, and the Philistines attacked the Shephelah and the Negev and took several cities (vv 17-18).<\/p>\n<p>Ahaz appealed to Tiglath-pileser III of Assyria (745–727 <span>BC<\/span>) for help against Israel and Syria. Tiglath-pileser accepted tribute from Ahaz, but attacked him instead of helping him (2 Chr 28:20-21). When he went to Damascus to meet the Assyrian king, Ahaz saw an altar, upon which he made offerings to the gods of Syria (v 23). He had a replica of this made and placed in the temple of Jerusalem (2 Kgs 16:10-12). The prophet Isaiah was directed to accost Ahaz at the end of the conduit of the upper pool. God’s message to the king was to “take heart,” for the attacking kings would fall (Is 7:7-9). Isaiah directed Ahaz to ask the Lord for a sign of this, but the king demurred, having a sudden attack of piety (v 12).<\/p>\n<p>Upon this refusal, the Lord gave to Ahaz a sign: a young woman would conceive and bear a son and call his name Immanuel (Is 7:14). That son would be able to distinguish good from evil by the time he was old enough to eat curds and wild honey, but even before that, the two kings would be removed and the king of Assyria would devastate their lands. The people would be taken away captive, so that the land would lie desolate and uncultivated. A man would have a cow to provide milk for curds, and wild honey would be gathered from the tangle of brush in the untended land.<\/p>\n<p>The identity of this woman and child in Isaiah’s time is uncertain. It has been proposed that the woman was Abijah, the wife of Ahaz, and that their son, Hezekiah, was this Immanuel. This is not demonstrable, and it seems inappropriate that a man like Ahaz should be the father of Immanuel.<\/p>\n<p>It has also been suggested that the wife of Isaiah was the mother of Immanuel. Isaiah 7:14 tells of the prospective birth of Immanuel; 8:3 tells of the conception and birth of Isaiah’s son, whose name, Maher-shalal-hash-baz (“swift to plunder and quick to spoil”) is related to the prediction of the fall of Judah’s enemies, for before the child would learn to talk, the lands of Syria and Israel would be taken by the king of Assyria (Is 8:4). Isaiah’s statement that he and his children were “signs and portents in Israel from the <span>Lord<\/span>” (v 18, <span>rsv<\/span>) enhances the view that it was his son who was also named Immanuel.<\/p>\n<p>The Lord then directed a message to Immanuel (Is 8:5-10). Because the people had refused the gracious invitation of the Lord, the Assyrians would scourge and fill the land of Immanuel. The plotting and plans of the people would come to nothing, for “God is with us” <em>(<\/em><span class=\"hebrew\" lang=\"he\">‘immanu’el<\/span><em>).<\/em> This is a play on words, using the name Immanuel to express the truth of the Lord’s presence.<\/p>\n<p class=\"h2\" id=\"TheProphecyFulfilledinJesus\">The Prophecy Fulfilled in Jesus<\/p>\n<p>In the fullness of time God sent forth his son; more than 700 years after Ahaz, Jesus was born and here all ambiguities fade away. His mother was a virgin from Nazareth named Mary (Miriam), betrothed to a solid citizen named Joseph. Matthew 1:23 cites Isaiah 7:14 as being fulfilled in the birth of Jesus. The Scripture is very explicit in stating that Mary had no sexual contact with her husband prior to the birth of Jesus (Mt 1:25). The same precision is seen in the Gospel of Luke. When the announcement of this child’s conception was made to Mary, she asked, “How can this be, since I have no husband?” (Lk 1:34, <span>rsv<\/span>). The angelic messenger explained that this conception would be brought about by the coming of the Holy Spirit upon her and by the overshadowing power of the Most High (v 35). For this reason the child would be not only Jesus and Immanuel but he would be called holy, the Son of God, God manifest in the flesh (Jn 1:18); the child would be unique, being both God and man.<\/p>\n<p>There were great distinctions between the Immanuel of Isaiah’s day and Immanuel the son of Mary. The first was a type; the other, the antitype. The first was the shadow; the other, the reality. The one symbolized deliverance from foreign oppression; the second was the Deliverer from the oppressor. The first represented God’s presence for but a few years; the second Immanuel is the son who lives forever.<\/p>\n<p>The concept of “God with us” was often reiterated by Jesus. He told his disciples that where two or three gathered in his name he would be present (Mt 18:20). Before his ascension, he assured them that he would be with them until the end of the age (28:20).<\/p>\n<p>He spoke also of the promise of the Holy Spirit, who “lives with you now and later will be in you” (Jn 14:17, <span>nlt<\/span>), who will abide with them forever (v 16). The “God with us” indwelling is spoken of in Colossians 1:27: “Christ lives in you.” In the consummation of all things, as shown to the apostle John, the Lord said: “Look, the home of God is now among his people! He will live with them, and they will be his people. God himself will be with them” (Rv 21:3, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> God, Names of; Messiah.<\/p>","summary_ro":"IMMANUEL Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of t...","summary_en":"IMMANUEL Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of t...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17721,"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":17797,"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":24466,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Marriage Customs Marriage","title_en":"Marriage Customs Marriage","content_ro":"<h3>MARRIAGE, MARRIAGE CUSTOMS<\/h3>\n<p>The joining together of male and female in matrimony, as practiced by various cultures.<\/p>\n<p>The idea of marriage was ordained by God in his instruction to Adam that a man should leave his father and mother, and that he and his wife should be as one flesh (Gn 2:24).<\/p>\n<p>Several forms of marriage are referred to in the OT, the earliest of which seems to be based on a matrilineal principle. Although there appears to be some evidence for this in the middle Bronze Age and in the early monarchy, it is difficult to be certain about the matter, despite the importance in Egypt, and perhaps elsewhere, of the role of the mother in determining descent.<\/p>\n<p>Generally, the bride left her parents when she married and went to live with her husband’s clan, as Rebekah did (Gn 24:58-59). The phrase “to marry a wife” is from a root meaning to “become master” (Dt 21:13), and the wife frequently treated her husband as, and referred to him as, master.<\/p>\n<p>Hebrew genealogical lists indicate that descent was reckoned through the male line (Gn 5:10; 36:9-43; Nm 1:1-15; Ru 4:18-22; 1 Chr 1:1-9). The important right of naming a child, indicating power and authority over that child, was exercised almost equally between father and mother in biblical references (cf. Gn 4:1, 25-26; 5:29; 35:18; 1 Sm 1:20; 4:21; Is 8:3; Hos 1:4-9). Sons were frequently named after their fathers and were identified with them.<\/p>\n<p>The father was the authority figure in the home in a patriarchal society. His wife and children were regarded as his possessions in somewhat the same way as his fields and livestock (Ex 20:17; Dt 5:21). He had the right to sell his daughters (Ex 21:7; Neh 5:5), and even had the power of life and death over his children.<\/p>\n<p>The ease with which a man could terminate a marriage by divorcing his wife also shows the measure of his authority in the family (Dt 24:1-4; cf. 22:13-21).<\/p>\n<p>A levirate marriage was instituted to preserve a family name and inheritance. When a man died, the responsibility for maintaining his widow and any children that she might have fell upon her husband’s closest male relative. The order of responsibility is set out in Deuteronomy 25:5-10. Normally, the brother of the deceased husband living with the clan was expected to enter into a levirate marriage with the widow. If she was childless, the firstborn of the new marriage was regarded as a child of the deceased. Levirate marriage was also known to the Canaanites, Assyrians, and Hittites.<\/p>\n<p>The most familiar levirate situation in the OT, although not conforming strictly to the law of Deuteronomy 25, is described in the book of Ruth. It was essential for Ruth to find some close male relative to marry her so that the family name and property could be preserved. The closest male relative declined the responsibility, feeling that it was a double imposition, first, to have to purchase the land and support Ruth, and second, to know that the first son would be regarded as her dead husband’s child, bearing his name and inheriting the land. Boaz agreed to undertake the responsibility (Ru 2:20–4:10).<\/p>\n<p>Despite numerous examples of polygamy cited in the OT, there is no doubt that the vast majority of the Israelites were monogamous. There are no examples given of large polygamous marriages in the families of commoners.<\/p>\n<p>The original instruction to Adam was that a “man . . . cleaves to his wife” (Gn 2:24). Hebrew laws generally imply that a marriage with one wife is the most acceptable form of marriage (Ex 20:17; 21:5; Lv 18:8, 16-20; 20:10; Nm 5:12; Dt 5:21). Although this seems to have become the norm by the time of the monarchy, a king such as Solomon did not follow Hebrew traditions in this matter. In the postexilic period marriages were predominantly monogamous, although they were being terminated increasingly by divorce. In the NT period monogamy seems to have been the rule, although persons such as Herod the Great were polygamous. Christ taught that marriage should last the lifetime of the partners, and if a man divorced his wife and married another woman during his previous spouse’s lifetime, he committed adultery (Mt 5:31-32).<\/p>\n<p>Marriage generally took place with those who were close to the immediate family circle, and it was imperative, therefore, that limits on acceptable consanguinity should be imposed. In patriarchal times a man could marry his half sister on his father’s side (Gn 20:12), and this continued to be the case even under David (2 Sm 13:13), although it was specifically forbidden in Leviticus 20:17. As there is some contradiction between the marriage laws of Deuteronomy and those in the Law of Holiness (Dt 25:5; Lv 18:16), it is possible that there was some modification of the stricter Levitical regulations. Marriages between cousins, such as Isaac with Rebekah, and Jacob with Rachel and Leah, were common. When a close relative was interested in marriage, it was almost impossible to refuse (Tb 6:13; 7:11-12). Moses was the offspring of a marriage between nephew and aunt (Ex 6:20; Nm 26:59), which would have been forbidden in Leviticus 18:12-13 and 20:19, as would Jacob’s marriage with two sisters at the same time (Gn 29:30).<\/p>\n<p>When the Israelites settled in Canaan, many of them married Canaanite women, much to the consternation of those who desired to maintain the purity of the Hebrew religion (1 Kgs 11:4). Such intermarriage was prohibited under Mosaic law (Ex 34:15-16; Dt 7:3-4), although many Israelites ignored these regulations and continued to indulge in mixed marriages. If a woman was captured in war and was prepared to abandon her native country, an exception could be made (Dt 21:10-14). By contrast, Samson married a Philistine woman who remained with her own people, but who received conjugal visits from her husband periodically (Jgs 14:8–15:2).<\/p>\n<p>The danger of intermarriage affecting the purity of Hebrew religion was considered so great that in the postexilic period wholesale divorce was ordered where Jews had married foreign wives (Ezr 9:2; 10:3, 16-17). The intent was that the national religion should remain pure, even though homes and families were destroyed. Even in NT times, Paul denounced marriage with non-Christians (2 Cor 6:14-15).<\/p>\n<p>It is difficult to estimate at what age young people married. A boy was considered to be a man by his early teens, and late in Jewish tradition this transition was celebrated by the bar mitzvah, which generally occurred when the boy was 13.<\/p>\n<p>Normally the young man’s parents chose the bride. The resulting discussion about the marriage occurred between the groom’s parents and the bride’s parents, and often neither of the young people was consulted. It was not essential for the eldest in the family to be married first (Gn 29:26). When Abraham decided that Isaac should be married, a servant was sent to choose a bride from among Abraham’s relatives in Mesopotamia. The servant made contact with the bride’s brother and mother (24:33-53), and it was only afterward that Rebekah was asked to give her consent (vv 57-58). Her father was possibly incapacitated; otherwise, it would have been unlikely that her consent would have been asked at all.<\/p>\n<p>One of the reasons why the average young man would not have been able to afford more than one wife was the practice of the bride-price, which had to be paid to the bride’s father. It was possible to substitute service for the bride-price (Gn 29:15-30), or the completion of an appointed task (1 Sm 18:25-27). A specific sum is mentioned for the bride-price in the case of a virgin who had been raped and who had to be purchased by her seducer. The price was set at 50 shekels, but this was considered to be a punishment; it is probable that the normal amount was between 10 and 320 shekels (Lv 27:4-5).<\/p>\n<p>At the time of the second temple, a virgin bride was considered to be worth 50 shekels, and a widow or divorced woman about half that sum. During this period, a virgin bride was normally married in midweek so that, if her husband found her not to be a virgin, he could bring proof to the court the following day, which would still be in advance of the Sabbath. A widow or a divorced woman normally married on the equivalent of a Thursday, giving her a full day with her husband before the Sabbath.<\/p>\n<p>Marriage was a covenant or alliance between two families. It thus united them, and by extending the kinship, the overall size of the group was increased. This was important in a society where responsibilities for relatives, however distant, were accepted unhesitatingly. The covenant concept also could have political overtones, as with the marriage between Solomon and the Egyptian princess (1 Kgs 11:1) or Ahab of Israel and Jezebel of Tyre (16:31).<\/p>\n<p>The sealing of the covenant included the transfer of gifts, which would establish the wealth and status of the donor and of the bride (Gn 34:12). In the ancient Near East, the giving of a gift was thought to include a part of the donor, so that the giver was actually offering a portion of himself. The gift that sealed the covenant also established the donor’s authority over the bride.<\/p>\n<p>The next stage in the marriage procedure was the betrothal. First mentioned in Exodus 22:16, the term is used several times in Deuteronomy (Dt 20:7; 22:23-24). The betrothal had the legal status of a marriage (Dt 28:30; 2 Sm 3:14), and anyone violating a betrothed virgin would be stoned, according to the law of Deuteronomy, for violating his neighbor’s “wife” (Dt 22:23-24). The meaning of a betrothal involved taking possession, in a manner similar to that of receiving tribute. Nevertheless, there remained a distinction between betrothing a woman and taking her as a wife (20:7). During the period of betrothal, the prospective groom was exempt from military service. It was assumed that the betrothal was a formal part of a permanent relationship (Mt 1:18; Lk 1:27; 2:5).<\/p>\n<p>A man who was to marry another’s daughter was already regarded as a son-in-law at the time of betrothal (Gn 19:14). Mary, as Joseph’s betrothed, was actually considered his wife, although he did not have intercourse with her until after the birth of Jesus.<\/p>\n<p>The first biblical record of a wedding being celebrated by a feast is in the story of Jacob (Gn 29:22). There was no actual marriage contract recorded until its mention in the book of Tobit (Tb 7:12). This contract was not considered valid until the couple had cohabited for a week (Gn 29:27; Jgs 14:12, 18). When Samson left his bride before the end of the seven-day period, the bride’s parents considered the marriage void and gave her to another man (Jgs 14:20).<\/p>\n<p>The wedding was an occasion of great family rejoicing. The special clothing of the bride and groom (Is 61:10; Ez 16:9-13) included for the bride a fine dress often adorned with jewels (Ps 45:14-15; Is 61:10) and other ornaments, while the bridegroom had fine clothing and wore a diadem (Sg 3:11; Is 61:10). The bride wore a veil (Gn 24:65; Sg 4:3), which was removed in the bridal chamber. This would account for Rebekah’s need to veil herself in the presence of Isaac, her fiancé (Gn 24:65), and also for the ease with which Laban was able to replace Rachel with Leah on Jacob’s wedding night (29:23-25).<\/p>\n<p>Symbolic ceremonies may sometimes have been included as part of the betrothal or wedding ceremonies, such as Ruth’s request that Boaz spread his skirt over her to indicate that he was taking her to wife (Ru 3:9). Another ritual may have been the ceremonial removal of the bride’s girdle by the groom in the nuptial chamber, which was a room or tent specially prepared for the newly married couple. The marriage was normally consummated on the first night (Gn 29:23; Tb 8:1), and the stained linen would be retained as evidence of the bride’s virginity.<\/p>\n<p>In a contrast to the elaborate procession and feasting of the marriage, divorce was simple. A man could divorce his wife if he found fault with her in any particular matter, and this right was not abolished until the 11th century <span>AD<\/span>. Divorce was discouraged, however, and gradually the procedure became more complex, being hedged about with a number of deterrents.<\/p>\n<p>As the laws regarding divorce became more complex, so the procedure became increasingly expensive. At a later time a lawyer, or sometimes a rabbi, would give advice, especially on such matters as the return of property rightly belonging to the bride or her family.<\/p>\n<p>If a bride was found to have committed adultery, the husband was thought to be entitled to a divorce. This was also the case if he even suspected her of infidelity. He could also divorce his wife if he felt that she had violated normal morality, had become apostate, or had been less than efficient in the management of her household. If a woman refused her husband his conjugal rights for a period of at least one year, she could be divorced. Other grounds for divorcing a wife included insulting behavior to a husband or his relatives, contracting an incurable disease, or refusing to accompany her husband when he moved the domicile to a new area.<\/p>\n<p>In general, the status of the wife was low. Despite the fact that she gave advice, managed the household, educated the young children, and worked alongside her husband when necessary, he was still her master, and her role was to obey. She was little more than a servant, although better than a slave, for she could not be sold even though she could be divorced.<\/p>\n<p>In the frequent figurative uses of marriage in the OT, the Hebrew people and God are referred to in terms of bride and bridegroom (Is 62:4-5; Jer 2:2). The desolation that is about to overtake Judah is contrasted by Jeremiah with the celebration of a wedding feast (Jer 7:34; 16:9; 25:10). Figurative forms are used again in Hosea, where God rejects the relationship with his wife, Israel (Hos 2:2), but is prepared to accept her again if she resumes her faithful practices (vv 19-20).<\/p>\n<p>In the NT, John the Baptist compares his sense of joy with that of a friend of the groom at a wedding (Jn 3:29), while Jesus himself made reference to the wedding preparations in the parable of the wise and foolish virgins (Mt 25:1-12). In the story of the marriage feast (22:1-14) Christ mentions quite incidentally the fact that wedding robes were provided for the guests at such ceremonies. The theme of the Christian church as the bride of Christ occurs in such books as 2 Corinthians, Ephesians, and Revelation.<\/p>\n<p class=\"h2\" id=\"JesusTeachingsonMarriageandAdultery\">Jesus’ Teachings on Marriage and Adultery<\/p>\n<p>In the realm of civil law there are changes of emphasis in Jesus’ teaching over against the OT. For example, the OT did not regard infidelity by a husband as adultery against his wife. When challenged by the Jews, Jesus said that originally God had made one wife for a man; therefore, there should be no divorce (Mk 10:2-9). Further, he stated if a man does divorce his wife and marry again, he “commits adultery against her” (v 11). Thus, Jesus made man and woman equal as regards adultery. An unfaithful husband is just as adulterous as an unfaithful wife. This revolutionary teaching struck the disciples as severe (see Mt 19:10), but it illustrates what Jesus meant when he said their righteousness must be greater than that of the Jewish leaders (5:20).<\/p>\n<p>There is a slight difference in Matthew’s account of Jesus’ teaching, which has led some scholars to argue that Jesus was not quite as strict as the above summary suggests. According to Matthew 19:9, a wife’s “unchastity” (probably some sexual misconduct) allows an aggrieved husband to divorce her and marry again. If this remark concluded the passage, this interpretation would be the simplest. However, from the context it is more likely that Jesus allowed innocent spouses to separate from their wives but not to remarry. This explains why the disciples were so shocked and why Jesus went on to speak about some who refuse to marry for the sake of the kingdom of heaven (Mt 19:12). This was also the way the church interpreted the passage for the first five centuries. They allowed Christians to separate but not to remarry (cf. 1 Cor 7:11).<\/p>\n<p><em>See also<\/em> Adultery; Civil Law and Justice; Concubinage, Concubines; Divorce; Family Life and Relations; Sex, Sexuality; Virgin.<\/p>","content_en":"<h3>MARRIAGE, MARRIAGE CUSTOMS<\/h3>\n<p>The joining together of male and female in matrimony, as practiced by various cultures.<\/p>\n<p>The idea of marriage was ordained by God in his instruction to Adam that a man should leave his father and mother, and that he and his wife should be as one flesh (Gn 2:24).<\/p>\n<p>Several forms of marriage are referred to in the OT, the earliest of which seems to be based on a matrilineal principle. Although there appears to be some evidence for this in the middle Bronze Age and in the early monarchy, it is difficult to be certain about the matter, despite the importance in Egypt, and perhaps elsewhere, of the role of the mother in determining descent.<\/p>\n<p>Generally, the bride left her parents when she married and went to live with her husband’s clan, as Rebekah did (Gn 24:58-59). The phrase “to marry a wife” is from a root meaning to “become master” (Dt 21:13), and the wife frequently treated her husband as, and referred to him as, master.<\/p>\n<p>Hebrew genealogical lists indicate that descent was reckoned through the male line (Gn 5:10; 36:9-43; Nm 1:1-15; Ru 4:18-22; 1 Chr 1:1-9). The important right of naming a child, indicating power and authority over that child, was exercised almost equally between father and mother in biblical references (cf. Gn 4:1, 25-26; 5:29; 35:18; 1 Sm 1:20; 4:21; Is 8:3; Hos 1:4-9). Sons were frequently named after their fathers and were identified with them.<\/p>\n<p>The father was the authority figure in the home in a patriarchal society. His wife and children were regarded as his possessions in somewhat the same way as his fields and livestock (Ex 20:17; Dt 5:21). He had the right to sell his daughters (Ex 21:7; Neh 5:5), and even had the power of life and death over his children.<\/p>\n<p>The ease with which a man could terminate a marriage by divorcing his wife also shows the measure of his authority in the family (Dt 24:1-4; cf. 22:13-21).<\/p>\n<p>A levirate marriage was instituted to preserve a family name and inheritance. When a man died, the responsibility for maintaining his widow and any children that she might have fell upon her husband’s closest male relative. The order of responsibility is set out in Deuteronomy 25:5-10. Normally, the brother of the deceased husband living with the clan was expected to enter into a levirate marriage with the widow. If she was childless, the firstborn of the new marriage was regarded as a child of the deceased. Levirate marriage was also known to the Canaanites, Assyrians, and Hittites.<\/p>\n<p>The most familiar levirate situation in the OT, although not conforming strictly to the law of Deuteronomy 25, is described in the book of Ruth. It was essential for Ruth to find some close male relative to marry her so that the family name and property could be preserved. The closest male relative declined the responsibility, feeling that it was a double imposition, first, to have to purchase the land and support Ruth, and second, to know that the first son would be regarded as her dead husband’s child, bearing his name and inheriting the land. Boaz agreed to undertake the responsibility (Ru 2:20–4:10).<\/p>\n<p>Despite numerous examples of polygamy cited in the OT, there is no doubt that the vast majority of the Israelites were monogamous. There are no examples given of large polygamous marriages in the families of commoners.<\/p>\n<p>The original instruction to Adam was that a “man . . . cleaves to his wife” (Gn 2:24). Hebrew laws generally imply that a marriage with one wife is the most acceptable form of marriage (Ex 20:17; 21:5; Lv 18:8, 16-20; 20:10; Nm 5:12; Dt 5:21). Although this seems to have become the norm by the time of the monarchy, a king such as Solomon did not follow Hebrew traditions in this matter. In the postexilic period marriages were predominantly monogamous, although they were being terminated increasingly by divorce. In the NT period monogamy seems to have been the rule, although persons such as Herod the Great were polygamous. Christ taught that marriage should last the lifetime of the partners, and if a man divorced his wife and married another woman during his previous spouse’s lifetime, he committed adultery (Mt 5:31-32).<\/p>\n<p>Marriage generally took place with those who were close to the immediate family circle, and it was imperative, therefore, that limits on acceptable consanguinity should be imposed. In patriarchal times a man could marry his half sister on his father’s side (Gn 20:12), and this continued to be the case even under David (2 Sm 13:13), although it was specifically forbidden in Leviticus 20:17. As there is some contradiction between the marriage laws of Deuteronomy and those in the Law of Holiness (Dt 25:5; Lv 18:16), it is possible that there was some modification of the stricter Levitical regulations. Marriages between cousins, such as Isaac with Rebekah, and Jacob with Rachel and Leah, were common. When a close relative was interested in marriage, it was almost impossible to refuse (Tb 6:13; 7:11-12). Moses was the offspring of a marriage between nephew and aunt (Ex 6:20; Nm 26:59), which would have been forbidden in Leviticus 18:12-13 and 20:19, as would Jacob’s marriage with two sisters at the same time (Gn 29:30).<\/p>\n<p>When the Israelites settled in Canaan, many of them married Canaanite women, much to the consternation of those who desired to maintain the purity of the Hebrew religion (1 Kgs 11:4). Such intermarriage was prohibited under Mosaic law (Ex 34:15-16; Dt 7:3-4), although many Israelites ignored these regulations and continued to indulge in mixed marriages. If a woman was captured in war and was prepared to abandon her native country, an exception could be made (Dt 21:10-14). By contrast, Samson married a Philistine woman who remained with her own people, but who received conjugal visits from her husband periodically (Jgs 14:8–15:2).<\/p>\n<p>The danger of intermarriage affecting the purity of Hebrew religion was considered so great that in the postexilic period wholesale divorce was ordered where Jews had married foreign wives (Ezr 9:2; 10:3, 16-17). The intent was that the national religion should remain pure, even though homes and families were destroyed. Even in NT times, Paul denounced marriage with non-Christians (2 Cor 6:14-15).<\/p>\n<p>It is difficult to estimate at what age young people married. A boy was considered to be a man by his early teens, and late in Jewish tradition this transition was celebrated by the bar mitzvah, which generally occurred when the boy was 13.<\/p>\n<p>Normally the young man’s parents chose the bride. The resulting discussion about the marriage occurred between the groom’s parents and the bride’s parents, and often neither of the young people was consulted. It was not essential for the eldest in the family to be married first (Gn 29:26). When Abraham decided that Isaac should be married, a servant was sent to choose a bride from among Abraham’s relatives in Mesopotamia. The servant made contact with the bride’s brother and mother (24:33-53), and it was only afterward that Rebekah was asked to give her consent (vv 57-58). Her father was possibly incapacitated; otherwise, it would have been unlikely that her consent would have been asked at all.<\/p>\n<p>One of the reasons why the average young man would not have been able to afford more than one wife was the practice of the bride-price, which had to be paid to the bride’s father. It was possible to substitute service for the bride-price (Gn 29:15-30), or the completion of an appointed task (1 Sm 18:25-27). A specific sum is mentioned for the bride-price in the case of a virgin who had been raped and who had to be purchased by her seducer. The price was set at 50 shekels, but this was considered to be a punishment; it is probable that the normal amount was between 10 and 320 shekels (Lv 27:4-5).<\/p>\n<p>At the time of the second temple, a virgin bride was considered to be worth 50 shekels, and a widow or divorced woman about half that sum. During this period, a virgin bride was normally married in midweek so that, if her husband found her not to be a virgin, he could bring proof to the court the following day, which would still be in advance of the Sabbath. A widow or a divorced woman normally married on the equivalent of a Thursday, giving her a full day with her husband before the Sabbath.<\/p>\n<p>Marriage was a covenant or alliance between two families. It thus united them, and by extending the kinship, the overall size of the group was increased. This was important in a society where responsibilities for relatives, however distant, were accepted unhesitatingly. The covenant concept also could have political overtones, as with the marriage between Solomon and the Egyptian princess (1 Kgs 11:1) or Ahab of Israel and Jezebel of Tyre (16:31).<\/p>\n<p>The sealing of the covenant included the transfer of gifts, which would establish the wealth and status of the donor and of the bride (Gn 34:12). In the ancient Near East, the giving of a gift was thought to include a part of the donor, so that the giver was actually offering a portion of himself. The gift that sealed the covenant also established the donor’s authority over the bride.<\/p>\n<p>The next stage in the marriage procedure was the betrothal. First mentioned in Exodus 22:16, the term is used several times in Deuteronomy (Dt 20:7; 22:23-24). The betrothal had the legal status of a marriage (Dt 28:30; 2 Sm 3:14), and anyone violating a betrothed virgin would be stoned, according to the law of Deuteronomy, for violating his neighbor’s “wife” (Dt 22:23-24). The meaning of a betrothal involved taking possession, in a manner similar to that of receiving tribute. Nevertheless, there remained a distinction between betrothing a woman and taking her as a wife (20:7). During the period of betrothal, the prospective groom was exempt from military service. It was assumed that the betrothal was a formal part of a permanent relationship (Mt 1:18; Lk 1:27; 2:5).<\/p>\n<p>A man who was to marry another’s daughter was already regarded as a son-in-law at the time of betrothal (Gn 19:14). Mary, as Joseph’s betrothed, was actually considered his wife, although he did not have intercourse with her until after the birth of Jesus.<\/p>\n<p>The first biblical record of a wedding being celebrated by a feast is in the story of Jacob (Gn 29:22). There was no actual marriage contract recorded until its mention in the book of Tobit (Tb 7:12). This contract was not considered valid until the couple had cohabited for a week (Gn 29:27; Jgs 14:12, 18). When Samson left his bride before the end of the seven-day period, the bride’s parents considered the marriage void and gave her to another man (Jgs 14:20).<\/p>\n<p>The wedding was an occasion of great family rejoicing. The special clothing of the bride and groom (Is 61:10; Ez 16:9-13) included for the bride a fine dress often adorned with jewels (Ps 45:14-15; Is 61:10) and other ornaments, while the bridegroom had fine clothing and wore a diadem (Sg 3:11; Is 61:10). The bride wore a veil (Gn 24:65; Sg 4:3), which was removed in the bridal chamber. This would account for Rebekah’s need to veil herself in the presence of Isaac, her fiancé (Gn 24:65), and also for the ease with which Laban was able to replace Rachel with Leah on Jacob’s wedding night (29:23-25).<\/p>\n<p>Symbolic ceremonies may sometimes have been included as part of the betrothal or wedding ceremonies, such as Ruth’s request that Boaz spread his skirt over her to indicate that he was taking her to wife (Ru 3:9). Another ritual may have been the ceremonial removal of the bride’s girdle by the groom in the nuptial chamber, which was a room or tent specially prepared for the newly married couple. The marriage was normally consummated on the first night (Gn 29:23; Tb 8:1), and the stained linen would be retained as evidence of the bride’s virginity.<\/p>\n<p>In a contrast to the elaborate procession and feasting of the marriage, divorce was simple. A man could divorce his wife if he found fault with her in any particular matter, and this right was not abolished until the 11th century <span>AD<\/span>. Divorce was discouraged, however, and gradually the procedure became more complex, being hedged about with a number of deterrents.<\/p>\n<p>As the laws regarding divorce became more complex, so the procedure became increasingly expensive. At a later time a lawyer, or sometimes a rabbi, would give advice, especially on such matters as the return of property rightly belonging to the bride or her family.<\/p>\n<p>If a bride was found to have committed adultery, the husband was thought to be entitled to a divorce. This was also the case if he even suspected her of infidelity. He could also divorce his wife if he felt that she had violated normal morality, had become apostate, or had been less than efficient in the management of her household. If a woman refused her husband his conjugal rights for a period of at least one year, she could be divorced. Other grounds for divorcing a wife included insulting behavior to a husband or his relatives, contracting an incurable disease, or refusing to accompany her husband when he moved the domicile to a new area.<\/p>\n<p>In general, the status of the wife was low. Despite the fact that she gave advice, managed the household, educated the young children, and worked alongside her husband when necessary, he was still her master, and her role was to obey. She was little more than a servant, although better than a slave, for she could not be sold even though she could be divorced.<\/p>\n<p>In the frequent figurative uses of marriage in the OT, the Hebrew people and God are referred to in terms of bride and bridegroom (Is 62:4-5; Jer 2:2). The desolation that is about to overtake Judah is contrasted by Jeremiah with the celebration of a wedding feast (Jer 7:34; 16:9; 25:10). Figurative forms are used again in Hosea, where God rejects the relationship with his wife, Israel (Hos 2:2), but is prepared to accept her again if she resumes her faithful practices (vv 19-20).<\/p>\n<p>In the NT, John the Baptist compares his sense of joy with that of a friend of the groom at a wedding (Jn 3:29), while Jesus himself made reference to the wedding preparations in the parable of the wise and foolish virgins (Mt 25:1-12). In the story of the marriage feast (22:1-14) Christ mentions quite incidentally the fact that wedding robes were provided for the guests at such ceremonies. The theme of the Christian church as the bride of Christ occurs in such books as 2 Corinthians, Ephesians, and Revelation.<\/p>\n<p class=\"h2\" id=\"JesusTeachingsonMarriageandAdultery\">Jesus’ Teachings on Marriage and Adultery<\/p>\n<p>In the realm of civil law there are changes of emphasis in Jesus’ teaching over against the OT. For example, the OT did not regard infidelity by a husband as adultery against his wife. When challenged by the Jews, Jesus said that originally God had made one wife for a man; therefore, there should be no divorce (Mk 10:2-9). Further, he stated if a man does divorce his wife and marry again, he “commits adultery against her” (v 11). Thus, Jesus made man and woman equal as regards adultery. An unfaithful husband is just as adulterous as an unfaithful wife. This revolutionary teaching struck the disciples as severe (see Mt 19:10), but it illustrates what Jesus meant when he said their righteousness must be greater than that of the Jewish leaders (5:20).<\/p>\n<p>There is a slight difference in Matthew’s account of Jesus’ teaching, which has led some scholars to argue that Jesus was not quite as strict as the above summary suggests. According to Matthew 19:9, a wife’s “unchastity” (probably some sexual misconduct) allows an aggrieved husband to divorce her and marry again. If this remark concluded the passage, this interpretation would be the simplest. However, from the context it is more likely that Jesus allowed innocent spouses to separate from their wives but not to remarry. This explains why the disciples were so shocked and why Jesus went on to speak about some who refuse to marry for the sake of the kingdom of heaven (Mt 19:12). This was also the way the church interpreted the passage for the first five centuries. They allowed Christians to separate but not to remarry (cf. 1 Cor 7:11).<\/p>\n<p><em>See also<\/em> Adultery; Civil Law and Justice; Concubinage, Concubines; Divorce; Family Life and Relations; Sex, Sexuality; Virgin.<\/p>","summary_ro":"MARRIAGE, MARRIAGE CUSTOMS The joining together of male and female in matrimony, as practiced by various cultures. The idea of marriage was ordained by God in his instruction to Adam that a man should leave his father and mother, and that he and his wife should be as one flesh (Gn 2:24). Several forms of marriage are referred to in the OT, the earliest of which seems to be based on a matrilineal principle. Although there appears to be some evidence for this in the middle Bronze Age and in the...","summary_en":"MARRIAGE, MARRIAGE CUSTOMS The joining together of male and female in matrimony, as practiced by various cultures. The idea of marriage was ordained by God in his instruction to Adam that a man should leave his father and mother, and that he and his wife should be as one flesh (Gn 2:24). Several forms of marriage are referred to in the OT, the earliest of which seems to be based on a matrilineal principle. Although there appears to be some evidence for this in the middle Bronze Age and in the...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26929,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Significance of Names","title_en":"Significance of Names","content_ro":"<h3>NAMES, Significance of<\/h3>\n<p>In biblical times names were given in order to express something about a person, or to express something through him, and not simply to hang a convenient label around his neck. At least seven motivations appear in the choice of names:<\/p>\n<p>1. To record some aspect of a person’s birth. Moses was so called by his adoptive mother because he was drawn from the water, the sound of the name recalling a Hebrew verb “to draw out” (Ex 2:10). The circumstances surrounding their births gave Jacob (Gn 25:26) and also Samuel (1 Sm 1:20) their names. In Samuel’s case it is interesting to note that his name, meaning “heard by God,” records not the offering of prayer but the hearing and answering of it. Something of the deeper and more far-reaching implications of naming is seen in the fact that while the names Jacob and Samuel arise from birth circumstances, they also reveal in advance the person the child will become: Jacob the sneaky opportunist (cf. Gn 27:36), Samuel the man of prayer (1 Sm 7:5-9; 8:6, 21; 12:19-23).<\/p>\n<li>2. To express parental reactions to the birth. Isaac means “laughter” (cf. Gn 17:17; 18:12; 21:3-6). Nabal (1 Sm 25:25), which means “fool,” must have been the essence of a mother’s prayer—“Let him not be a fool”—though sadly he was! Abimelech (Jgs 8:31) means “My father is king” and may express a secret ambition of Gideon’s, at variance with his public testimony (Jgs 8:22-23).<\/li>\n<li>3. To secure the solidarity of the family. This may explain the proposal to call the baby Zechariah in Luke 1:59.<\/li>\n<li>4. To reveal the nature of the person, his function, or some other significant thing about him. The preeminent example of this is Jesus (Mt 1:21), named for his saving vocation. Isaiah seems to have seen his own name as significant of his message “the Lord saves” (see Is 8:18 <span>nlt<\/span> mg).<\/li>\n<li>5. To communicate God’s message. Isaiah (see Is 7:3) called his first son Shear-jashub (“a remnant shall return”) in order to embody the double-sided thrust of his message: as a result of faithlessness, the people will be reduced to a mere remnant (“only a remnant shall return”); as a result of God’s faithfulness, his people will be preserved in life (“a remnant shall indeed return”). He called his second boy Maher-shalal-hash-baz (8:3), (“speed-prey-haste-spoil”), indicating the certainty of the imminent onset of a victorious foe.<\/li>\n<li>6. To establish religious affiliation. All the names in the Bible with the endings <span class=\"hebrew\" lang=\"he\">-iah<\/span> (alternatively <span class=\"hebrew\" lang=\"he\">-jah<\/span>) or <span class=\"hebrew\" lang=\"he\">-el<\/span> (e.g., Jeremiah, Nathanael) are in fact statements with “the Lord” <em>(<\/em><span class=\"hebrew\" lang=\"he\">-yah<\/span><em>)<\/em> or “God” <em>(<\/em><span class=\"hebrew\" lang=\"he\">-el<\/span><em>)<\/em> as subject. For example, Adonijah (2 Sm 3:4) means “the Lord is Sovereign”; Nathanael (Jn 1:47) means “God gave.” Such names were often chosen in times of religious decline in order to affirm the true faith of the parents.<\/li>\n<li>7. To affirm authority over another. In the ancient Near East, the naming of an object or person implied power and authority over what was named (Gn 2:19-20). Thus, a person not knowing another’s name could do neither harm nor good to that person (Ex 33:12, 17). In the ancient world a name described the person or his work in some way. When the individual or his situation changed, so did the name, as with Abram (Abraham) and Jacob (Israel). Pharaoh, as master of the patriarch Joseph, changed Joseph’s name when his status altered, calling him Zaphenath-paneah (Gn 41:45). When Eliakim was made king of Judah, the pharaoh changed the Jewish king’s name to Jehoiakim (2 Kgs 23:34). In captivity, Daniel, Hananiah, Mishael, and Azariah were forced to change their names to Belteshazzar, Shadrach, Meshach, and Abednego by order of the eunuch (Dn 1:6-7).<\/li>\n<p>In the NT, John the Baptist was named by an angel who represented God, and similarly Jesus was given his name by an angel. The naming of those children symbolized God’s authority over John the Baptist and his special relationship as Father to Jesus.<\/p>\n<p class=\"h2\" id=\"NewNames\">New Names<\/p>\n<p>The ability of the name to reveal the nature or status of the person who bears it is well illustrated in the biblical practice of giving new names, as when Sarai became Sarah (Gn 17:15). Three motivations are possible:<\/p>\n<p>1. The new name replaces the old in order to signify the bestowal of powers not hitherto possessed. In this case the new name is equivalent to the experience of regeneration. The childless Abram becomes the “father of a multitude of nations,” Abraham (Gn 17:5).<\/p>\n<li>2. The new name may indicate a new character and status with God, as when Jacob the trickster became Israel the man of power with God (Gn 32:27; Hos 12:3-4); thus also, Simon became Peter (Jn 1:42).<\/li>\n<li>3. The new name may cement a new loyalty in the place of an old. Daniel the captive was given the name Belteshazzar, incorporating the name Bel, one of the gods of Babylon—presumably to turn him from the God of his fathers to that of his captors (Dn 1:7).<\/li>\n<p><em>See also<\/em> God, Names of.<\/p>","content_en":"<h3>NAMES, Significance of<\/h3>\n<p>In biblical times names were given in order to express something about a person, or to express something through him, and not simply to hang a convenient label around his neck. At least seven motivations appear in the choice of names:<\/p>\n<p>1. To record some aspect of a person’s birth. Moses was so called by his adoptive mother because he was drawn from the water, the sound of the name recalling a Hebrew verb “to draw out” (Ex 2:10). The circumstances surrounding their births gave Jacob (Gn 25:26) and also Samuel (1 Sm 1:20) their names. In Samuel’s case it is interesting to note that his name, meaning “heard by God,” records not the offering of prayer but the hearing and answering of it. Something of the deeper and more far-reaching implications of naming is seen in the fact that while the names Jacob and Samuel arise from birth circumstances, they also reveal in advance the person the child will become: Jacob the sneaky opportunist (cf. Gn 27:36), Samuel the man of prayer (1 Sm 7:5-9; 8:6, 21; 12:19-23).<\/p>\n<li>2. To express parental reactions to the birth. Isaac means “laughter” (cf. Gn 17:17; 18:12; 21:3-6). Nabal (1 Sm 25:25), which means “fool,” must have been the essence of a mother’s prayer—“Let him not be a fool”—though sadly he was! Abimelech (Jgs 8:31) means “My father is king” and may express a secret ambition of Gideon’s, at variance with his public testimony (Jgs 8:22-23).<\/li>\n<li>3. To secure the solidarity of the family. This may explain the proposal to call the baby Zechariah in Luke 1:59.<\/li>\n<li>4. To reveal the nature of the person, his function, or some other significant thing about him. The preeminent example of this is Jesus (Mt 1:21), named for his saving vocation. Isaiah seems to have seen his own name as significant of his message “the Lord saves” (see Is 8:18 <span>nlt<\/span> mg).<\/li>\n<li>5. To communicate God’s message. Isaiah (see Is 7:3) called his first son Shear-jashub (“a remnant shall return”) in order to embody the double-sided thrust of his message: as a result of faithlessness, the people will be reduced to a mere remnant (“only a remnant shall return”); as a result of God’s faithfulness, his people will be preserved in life (“a remnant shall indeed return”). He called his second boy Maher-shalal-hash-baz (8:3), (“speed-prey-haste-spoil”), indicating the certainty of the imminent onset of a victorious foe.<\/li>\n<li>6. To establish religious affiliation. All the names in the Bible with the endings <span class=\"hebrew\" lang=\"he\">-iah<\/span> (alternatively <span class=\"hebrew\" lang=\"he\">-jah<\/span>) or <span class=\"hebrew\" lang=\"he\">-el<\/span> (e.g., Jeremiah, Nathanael) are in fact statements with “the Lord” <em>(<\/em><span class=\"hebrew\" lang=\"he\">-yah<\/span><em>)<\/em> or “God” <em>(<\/em><span class=\"hebrew\" lang=\"he\">-el<\/span><em>)<\/em> as subject. For example, Adonijah (2 Sm 3:4) means “the Lord is Sovereign”; Nathanael (Jn 1:47) means “God gave.” Such names were often chosen in times of religious decline in order to affirm the true faith of the parents.<\/li>\n<li>7. To affirm authority over another. In the ancient Near East, the naming of an object or person implied power and authority over what was named (Gn 2:19-20). Thus, a person not knowing another’s name could do neither harm nor good to that person (Ex 33:12, 17). In the ancient world a name described the person or his work in some way. When the individual or his situation changed, so did the name, as with Abram (Abraham) and Jacob (Israel). Pharaoh, as master of the patriarch Joseph, changed Joseph’s name when his status altered, calling him Zaphenath-paneah (Gn 41:45). When Eliakim was made king of Judah, the pharaoh changed the Jewish king’s name to Jehoiakim (2 Kgs 23:34). In captivity, Daniel, Hananiah, Mishael, and Azariah were forced to change their names to Belteshazzar, Shadrach, Meshach, and Abednego by order of the eunuch (Dn 1:6-7).<\/li>\n<p>In the NT, John the Baptist was named by an angel who represented God, and similarly Jesus was given his name by an angel. The naming of those children symbolized God’s authority over John the Baptist and his special relationship as Father to Jesus.<\/p>\n<p class=\"h2\" id=\"NewNames\">New Names<\/p>\n<p>The ability of the name to reveal the nature or status of the person who bears it is well illustrated in the biblical practice of giving new names, as when Sarai became Sarah (Gn 17:15). Three motivations are possible:<\/p>\n<p>1. The new name replaces the old in order to signify the bestowal of powers not hitherto possessed. In this case the new name is equivalent to the experience of regeneration. The childless Abram becomes the “father of a multitude of nations,” Abraham (Gn 17:5).<\/p>\n<li>2. The new name may indicate a new character and status with God, as when Jacob the trickster became Israel the man of power with God (Gn 32:27; Hos 12:3-4); thus also, Simon became Peter (Jn 1:42).<\/li>\n<li>3. The new name may cement a new loyalty in the place of an old. Daniel the captive was given the name Belteshazzar, incorporating the name Bel, one of the gods of Babylon—presumably to turn him from the God of his fathers to that of his captors (Dn 1:7).<\/li>\n<p><em>See also<\/em> God, Names of.<\/p>","summary_ro":"NAMES, Significance of In biblical times names were given in order to express something about a person, or to express something through him, and not simply to hang a convenient label around his neck. At least seven motivations appear in the choice of names: 1. To record some aspect of a person’s birth. Moses was so called by his adoptive mother because he was drawn from the water, the sound of the name recalling a Hebrew verb “to draw out” (Ex 2:10). The circumstances surrounding their births...","summary_en":"NAMES, Significance of In biblical times names were given in order to express something about a person, or to express something through him, and not simply to hang a convenient label around his neck. At least seven motivations appear in the choice of names: 1. To record some aspect of a person’s birth. Moses was so called by his adoptive mother because he was drawn from the water, the sound of the name recalling a Hebrew verb “to draw out” (Ex 2:10). The circumstances surrounding their births...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51140,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:3","title_en":"Study Note: Isaia 8:3","content_ro":"<p><strong>8:3<\/strong> <em>my wife:<\/em> Literally <em>the prophetess.<\/em> • Like the name <em>Immanuel<\/em> (7:14), <em>Maher-shalal-hash-baz<\/em> is symbolic. It is possible that this child was the partial fulfillment of the Immanuel prophecy as well (see study note on 7:14). The ultimate fulfillment of the Immanuel prophecy occurred with the birth of Jesus (Matt 1:22-23).<\/p>","content_en":"<p><strong>8:3<\/strong> <em>my wife:<\/em> Literally <em>the prophetess.<\/em> • Like the name <em>Immanuel<\/em> (7:14), <em>Maher-shalal-hash-baz<\/em> is symbolic. It is possible that this child was the partial fulfillment of the Immanuel prophecy as well (see study note on 7:14). The ultimate fulfillment of the Immanuel prophecy occurred with the birth of Jesus (Matt 1:22-23).<\/p>","summary_ro":"8:3 my wife: Literally the prophetess. • Like the name Immanuel (7:14), Maher-shalal-hash-baz is symbolic. It is possible that this child was the partial fulfillment of the Immanuel prophecy as well (see study note on 7:14). The ultimate fulfillment of the Immanuel prophecy occurred with the birth of Jesus (Matt 1:22-23).","summary_en":"8:3 my wife: Literally the prophetess. • Like the name Immanuel (7:14), Maher-shalal-hash-baz is symbolic. It is possible that this child was the partial fulfillment of the Immanuel prophecy as well (see study note on 7:14). The ultimate fulfillment of the Immanuel prophecy occurred with the birth of Jesus (Matt 1:22-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78766,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:3","title_en":"Study Note: Isaia 8:3","content_ro":"<p><strong>8:3<\/strong> <em>my wife:<\/em> Literally <em>the prophetess.<\/em> • Like the name <em>Immanuel<\/em> (7:14), <em>Maher-shalal-hash-baz<\/em> is symbolic. It is possible that this child was the partial fulfillment of the Immanuel prophecy as well (see study note on 7:14). The ultimate fulfillment of the Immanuel prophecy occurred with the birth of Jesus (Matt 1:22-23).<\/p>","content_en":"<p><strong>8:3<\/strong> <em>my wife:<\/em> Literally <em>the prophetess.<\/em> • Like the name <em>Immanuel<\/em> (7:14), <em>Maher-shalal-hash-baz<\/em> is symbolic. It is possible that this child was the partial fulfillment of the Immanuel prophecy as well (see study note on 7:14). The ultimate fulfillment of the Immanuel prophecy occurred with the birth of Jesus (Matt 1:22-23).<\/p>","summary_ro":"8:3 my wife: Literally the prophetess. • Like the name Immanuel (7:14), Maher-shalal-hash-baz is symbolic. It is possible that this child was the partial fulfillment of the Immanuel prophecy as well (see study note on 7:14). The ultimate fulfillment of the Immanuel prophecy occurred with the birth of Jesus (Matt 1:22-23).","summary_en":"8:3 my wife: Literally the prophetess. • Like the name Immanuel (7:14), Maher-shalal-hash-baz is symbolic. It is possible that this child was the partial fulfillment of the Immanuel prophecy as well (see study note on 7:14). The ultimate fulfillment of the Immanuel prophecy occurred with the birth of Jesus (Matt 1:22-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106392,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:3","title_en":"Study Note: Isaia 8:3","content_ro":"<p><strong>8:3<\/strong> <em>my wife:<\/em> Literally <em>the prophetess.<\/em> • Like the name <em>Immanuel<\/em> (7:14), <em>Maher-shalal-hash-baz<\/em> is symbolic. It is possible that this child was the partial fulfillment of the Immanuel prophecy as well (see study note on 7:14). The ultimate fulfillment of the Immanuel prophecy occurred with the birth of Jesus (Matt 1:22-23).<\/p>","content_en":"<p><strong>8:3<\/strong> <em>my wife:<\/em> Literally <em>the prophetess.<\/em> • Like the name <em>Immanuel<\/em> (7:14), <em>Maher-shalal-hash-baz<\/em> is symbolic. It is possible that this child was the partial fulfillment of the Immanuel prophecy as well (see study note on 7:14). The ultimate fulfillment of the Immanuel prophecy occurred with the birth of Jesus (Matt 1:22-23).<\/p>","summary_ro":"8:3 my wife: Literally the prophetess. • Like the name Immanuel (7:14), Maher-shalal-hash-baz is symbolic. It is possible that this child was the partial fulfillment of the Immanuel prophecy as well (see study note on 7:14). The ultimate fulfillment of the Immanuel prophecy occurred with the birth of Jesus (Matt 1:22-23).","summary_en":"8:3 my wife: Literally the prophetess. • Like the name Immanuel (7:14), Maher-shalal-hash-baz is symbolic. It is possible that this child was the partial fulfillment of the Immanuel prophecy as well (see study note on 7:14). The ultimate fulfillment of the Immanuel prophecy occurred with the birth of Jesus (Matt 1:22-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134018,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:3","title_en":"Study Note: Isaia 8:3","content_ro":"<p><strong>8:3<\/strong> <em>my wife:<\/em> Literally <em>the prophetess.<\/em> • Like the name <em>Immanuel<\/em> (7:14), <em>Maher-shalal-hash-baz<\/em> is symbolic. It is possible that this child was the partial fulfillment of the Immanuel prophecy as well (see study note on 7:14). The ultimate fulfillment of the Immanuel prophecy occurred with the birth of Jesus (Matt 1:22-23).<\/p>","content_en":"<p><strong>8:3<\/strong> <em>my wife:<\/em> Literally <em>the prophetess.<\/em> • Like the name <em>Immanuel<\/em> (7:14), <em>Maher-shalal-hash-baz<\/em> is symbolic. It is possible that this child was the partial fulfillment of the Immanuel prophecy as well (see study note on 7:14). The ultimate fulfillment of the Immanuel prophecy occurred with the birth of Jesus (Matt 1:22-23).<\/p>","summary_ro":"8:3 my wife: Literally the prophetess. • Like the name Immanuel (7:14), Maher-shalal-hash-baz is symbolic. It is possible that this child was the partial fulfillment of the Immanuel prophecy as well (see study note on 7:14). The ultimate fulfillment of the Immanuel prophecy occurred with the birth of Jesus (Matt 1:22-23).","summary_en":"8:3 my wife: Literally the prophetess. • Like the name Immanuel (7:14), Maher-shalal-hash-baz is symbolic. It is possible that this child was the partial fulfillment of the Immanuel prophecy as well (see study note on 7:14). The ultimate fulfillment of the Immanuel prophecy occurred with the birth of Jesus (Matt 1:22-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":41603,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Arameans","title_en":"Arameans","content_ro":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","content_en":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","summary_ro":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","summary_en":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69229,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Arameans","title_en":"Arameans","content_ro":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","content_en":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","summary_ro":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","summary_en":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96855,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Arameans","title_en":"Arameans","content_ro":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","content_en":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","summary_ro":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","summary_en":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124481,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Arameans","title_en":"Arameans","content_ro":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","content_en":"<h3>Arameans<\/h3>\n<p>The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5).<\/p>\n<p>When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread out to the east, west, and north. By around 1100 <span>BC<\/span>, Aramean tribes had spread throughout Syria and had expanded into northern Transjordan. They set up a number of powerful Aramean city-states, including Zobah and Damascus, that came into conflict with the Israelites beginning in the time of David (see 2 Sam 8:3-8; 10:6-25).<\/p>\n<p>After Solomon’s death and the division of Israel into northern and southern kingdoms, Aramean Damascus became a powerful and opportunistic player in the political struggles between the two states. When war broke out between Israel and Judah in the years 890–880 <span>BC<\/span>, King Asa of Israel sought aid from Ben-hadad I of Damascus (1 Kgs 15:18-19). Roughly thirty years later, in the early 850s <span>BC<\/span>, Ben-hadad invaded Israel, but Ahab defeated him both at Samaria (20:1-21) and at Aphek the following year (20:22-34). After three years of peace between Israel and Damascus, hostilities broke out again in 853 <span>BC<\/span>, resulting in the battle in which Ahab was killed (22:29-37). Aramean Damascus continued to inflict losses on the kingdom of Israel for the next several decades (see 2 Kgs 8:28-29; 12:17-18; 13:1-7).<\/p>\n<p>During this period, the Aramean city-states began feeling pressure from Assyria. Damascus was first defeated by Assyria around 838 <span>BC<\/span> and was forced to become a tribute-paying vassal of Assyria in 803 <span>BC<\/span>. The resulting weakness of Damascus helped enable Jehoash (798–782 <span>BC<\/span>) to defeat the Arameans and expel them from Israel’s territory around 795 <span>BC<\/span> (2 Kgs 13:14-25). Later, Jeroboam II (793–753 <span>BC<\/span>) was able to force Damascus to pay tribute to him (see 2 Kgs 14:28).<\/p>\n<p>Around 738 <span>BC<\/span> the Arameans of Damascus joined forces with Israel to subjugate Judah. They captured much land, but their siege of Jerusalem was unsuccessful (2 Kgs 16:5; see also 2 Chr 28:5). At this time of seeming success for Damascus, the prophets Isaiah and Amos predicted the city’s doom (Isa 8:4; 17:1; Amos 1:3-5). But rather than trust in God, King Ahaz of Judah turned to the Assyrians for protection, who responded to his gifts by sacking Damascus and exiling its population in 733\/732 <span>BC<\/span> (2 Kgs 16:7-11). Damascus was no longer an independent city-state.<\/p>\n<p>The language of the Arameans, Aramaic, eventually became the language for diplomacy and administration all over the Near East (see, e.g., 2 Kgs 18:26). During the Exile, the Jews adopted the Aramaic language; portions of Ezra and Daniel are written in Aramaic. Aramaic was the <em>lingua franca<\/em> from Egypt to India during the Persian period and was widely spoken in Palestine in Jesus’ day (see Mark 5:41; 1 Cor 16:22).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 10:22-23; 22:20-21; 25:20; 28:1-7; Deut 26:5; 2 Sam 8:3-4; 10:17-19; 1 Kgs 15:18; 1 Kgs 20:1-34; 22:29-37; 2 Kgs 13:25; 16:9-13; 17:24-34; Hos 12:12; Amos 1:5<\/p>","summary_ro":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","summary_en":"Arameans The Arameans were a Semitic group, descendants of Shem (Gen 10:22-23; cp. Gen 22:20-21). Bethuel and Laban were known as Arameans (Gen 25:20; 28:1-7). Jacob lived for some twenty years with them in Aramean territory (Gen 28–31; Hos 12:12), and the people of Israel remembered that their forefathers were (at least culturally) Arameans (Deut 26:5). When the Arameans emerged into history around the time of Abraham, they were settled around the central Euphrates, from which they spread ou...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8469,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Damascus","title_en":"Damascus","content_ro":"<h3>DAMASCUS<\/h3>\n<p>Syrian oasis city protected on three sides by mountains and situated on trade routes about 160 miles (257 kilometers) northeast of Jerusalem. The name Damascus can also refer to the surrounding area and to the southern Syrian state. Though close to the desert, the district is rich in almonds, apricots, cotton, flax, grains, hemp, olives, pistachios, pomegranates, tobacco, vineyards, and walnuts. These crops grow well because the land is watered by two rivers: the Nahr Barada, “the Cool” (biblical Abana), which runs from the northwest mountains through a deep ravine to the city; and the Nahr el-A waj, “the Crooked” (biblical Pharpar), which flows west to east. Together the two rivers irrigate 400 square miles (643.6 square kilometers) of land. Their beauty and importance in biblical times is conveyed by the haughty words of Naaman, a resident of the area, who almost refused to wash his leprosy away in the Jordan, as Elisha had prescribed, because it was such a poor river in comparison with the Abana and Pharpar (2 Kgs 5).<\/p>\n\n<p>Of the several trade routes that converged in the area, one led to Tyre and down the Mediterranean coastline, another to Megiddo and eventually to Memphis and Egypt, and a third to the Gulf of Aqaba.<\/p>\n<p>The first biblical mention of Damascus (Gn 14:15) refers to the city in connection with Abraham’s successful attack upon the confederation of kings who kidnapped Lot and his family. The Bible does not refer to the city again until the time of David (c. 1000 <span>BC<\/span>).<\/p>\n<p>Israel occupied a strategic position along the trade routes between Mesopotamia and Egypt. Although in the time of Joshua and the judges Israel was in conflict with its immediate neighbors, the Amorites, Moabites, Philistines, Ammonites, and Midianites, there was relatively little opposition from Syria.<\/p>\n<p>By the time of Saul, Zobah, an Aramean kingdom to the north of Damascus, was menacing the Israelites. Damascus was possibly in alliance with Zobah at this time, and the Israelites fought a defensive action (1 Sm 14:47). David subsequently defeated Hadadezer of Zobah and gained control over southern Syria and Damascus, where he garrisoned his troops. David’s forces under Joab continued to be successful, and tribute was sent from Damascus to Israel. One of Hadadezer’s officers, Rezon, deserted and formed a guerilla band in the Damascus area. Subsequently, in Solomon’s reign he eroded even the Israelites’ economic control of the region and set himself up as king in Damascus around 940 <span>BC<\/span> (1 Kgs 11:23-25).<\/p>\n<p>In the reign of Ben-hadad I, about 883–843 <span>BC<\/span>, soldiers from Damascus besieged Samaria and sent reasonable terms to Ahab, which were accepted swiftly. Damascus was at the height of its power when Ben-hadad was campaigning successfully against the Assyrians. At this time, when Jehoram, Ahab’s son, was king of Israel, Naaman the leper, a Syrian captain, was healed by the prophet Elisha when he accepted humbly the prescribed cure.<\/p>\n<p>The strategy of overcoming the kingdom by killing the king had been successful for Ben-hadad in his fight with Ahab, and he continued to follow the same policy. Shortly afterward, in a further effort to subdue Samaria, he sent assassination squads to murder either Jehoram or the prophet Elisha. The Lord preserved the lives of the pursued, and the Syrian attacked without success. Several years later, Elisha, who had gained the respect of the Syrians, entered Damascus boldly and announced that Ben-hadad’s illness was not fatal but that his death was imminent. Ben-hadad was thereafter murdered by Hazael, who then succeeded him. Although Damascus was soundly defeated by Assyria about 838 <span>BC<\/span>, Hazael rebounded quickly, and by 830 <span>BC<\/span> other predictions of Elisha were fulfilled. Damascene troops then controlled large areas of Palestinian territory, and the temple treasure was used to bribe the Syrians and save Jerusalem (2 Kgs 12:17-18).<\/p>\n<p>Planning to continue the subjection of Israel, Ben-hadad II found himself having to contend instead with resumed attacks from Assyria. In 803 <span>BC<\/span> Damascus became a tributary of Assyria, but the northern forces were unable to hold the area. After a further campaign in which Assyria again proved dominant, a weakened Damascus was unable to quash an Israelite rebellion in 795 <span>BC<\/span>. By the time of Jeroboam II, the Damascenes were forced to pay tribute to Samaria (2 Kgs 14:28).<\/p>\n<p>About 738 <span>BC<\/span> the Syrians, led by their new leader Rezin, joined forces with Pekah, king of Israel, to subjugate Judah. Much land was captured, although their siege of Jerusalem was unsuccessful (2 Kgs 16:5-6; 2 Chr 28:5). At this time of seeming success for Damascus, the city’s doom was predicted by Isaiah (Is 8:4; 17:1), Amos (Am 1:3-5), and Jeremiah (Jer 49:23-27). Rejecting God, Ahaz of Judah turned for protection to an alliance with the Assyrians, whom he bribed with the temple treasure. The Assyrian king Tiglath-pileser III (“Pul”) agreed and marched against the Syro-Israelite confederation. After defeating Israel, he attacked Damascus, plundered the city, deported the population, and replaced them with foreigners from other captured lands. Damascus was no longer an independent city-state.<\/p>\n<p>Due to its key location, Damascus remained important, and the Assyrians used the city as a provincial capital. Their records mention it in 727, 720, and 694 <span>BC<\/span>, and also in the days of Ashurbanipal (669–663 <span>BC<\/span>). Assyrian world dominance succumbed to that of Neo-Babylon, which was later replaced by that of Medo-Persia. During the period of Persian control, Damascus was a noted administrative center. Under the regime of Alexander the Great, the importance of Damascus was diminished by the rise in commercial significance of Antioch.<\/p>\n<p>During intertestamental times, Damascus passed from one ruler to another. Following the death of Alexander, the city was controlled by the Ptolemies of Egypt and the Seleucids of Babylon. Somewhat before 100 <span>BC<\/span>, Syria was divided, with Damascus becoming the capital of Coele-Syria. Its non-Syrian kings were constantly in trouble at home with the economy and abroad with the Parthians, Hasmoneans, and Nabateans, who under Aretas controlled Damascus from 84 to 72 <span>BC<\/span>. Subsequently, authority passed to the Hasmoneans, descendants of the Maccabees, and then the Idumeans (the Herods). The area was subjected to Roman dominance after the defeat of Syria by the Romans in 65 <span>BC<\/span>.<\/p>\n<p>Shortly after the death of Christ, the Nabateans regained control of the area, ruling Damascus from Petra through an ethnarch. It was under the control of an Arab appointee, probably Aretas IV, when Saul of Tarsus sought Jewish authority to purge Damascus of its Christians (2 Cor 11:32). Luke’s report in Acts 9, corroborated by Paul’s own confession (Acts 22:5-21; 26:11-23), relates Saul’s vision, blinding, and subsequent conversion on the road to Damascus. This may have been close to the place where Syrian soldiers were blinded when planning to assassinate Elisha (2 Kgs 6:18-23). After Saul’s sight was restored in a house on the street called “Straight,” he preached Christianity. Apparently the uproar in the Jewish quarter concerning his preaching was so great that the ethnarch was willing to condone Saul’s murder by orthodox Jews. Acts 9:23-25 describes his escape to Jerusalem. Damascus is not mentioned thereafter in biblical history.<\/p>\n<p><em>See also<\/em> Syria, Syrians.<\/p>","content_en":"<h3>DAMASCUS<\/h3>\n<p>Syrian oasis city protected on three sides by mountains and situated on trade routes about 160 miles (257 kilometers) northeast of Jerusalem. The name Damascus can also refer to the surrounding area and to the southern Syrian state. Though close to the desert, the district is rich in almonds, apricots, cotton, flax, grains, hemp, olives, pistachios, pomegranates, tobacco, vineyards, and walnuts. These crops grow well because the land is watered by two rivers: the Nahr Barada, “the Cool” (biblical Abana), which runs from the northwest mountains through a deep ravine to the city; and the Nahr el-A waj, “the Crooked” (biblical Pharpar), which flows west to east. Together the two rivers irrigate 400 square miles (643.6 square kilometers) of land. Their beauty and importance in biblical times is conveyed by the haughty words of Naaman, a resident of the area, who almost refused to wash his leprosy away in the Jordan, as Elisha had prescribed, because it was such a poor river in comparison with the Abana and Pharpar (2 Kgs 5).<\/p>\n\n<p>Of the several trade routes that converged in the area, one led to Tyre and down the Mediterranean coastline, another to Megiddo and eventually to Memphis and Egypt, and a third to the Gulf of Aqaba.<\/p>\n<p>The first biblical mention of Damascus (Gn 14:15) refers to the city in connection with Abraham’s successful attack upon the confederation of kings who kidnapped Lot and his family. The Bible does not refer to the city again until the time of David (c. 1000 <span>BC<\/span>).<\/p>\n<p>Israel occupied a strategic position along the trade routes between Mesopotamia and Egypt. Although in the time of Joshua and the judges Israel was in conflict with its immediate neighbors, the Amorites, Moabites, Philistines, Ammonites, and Midianites, there was relatively little opposition from Syria.<\/p>\n<p>By the time of Saul, Zobah, an Aramean kingdom to the north of Damascus, was menacing the Israelites. Damascus was possibly in alliance with Zobah at this time, and the Israelites fought a defensive action (1 Sm 14:47). David subsequently defeated Hadadezer of Zobah and gained control over southern Syria and Damascus, where he garrisoned his troops. David’s forces under Joab continued to be successful, and tribute was sent from Damascus to Israel. One of Hadadezer’s officers, Rezon, deserted and formed a guerilla band in the Damascus area. Subsequently, in Solomon’s reign he eroded even the Israelites’ economic control of the region and set himself up as king in Damascus around 940 <span>BC<\/span> (1 Kgs 11:23-25).<\/p>\n<p>In the reign of Ben-hadad I, about 883–843 <span>BC<\/span>, soldiers from Damascus besieged Samaria and sent reasonable terms to Ahab, which were accepted swiftly. Damascus was at the height of its power when Ben-hadad was campaigning successfully against the Assyrians. At this time, when Jehoram, Ahab’s son, was king of Israel, Naaman the leper, a Syrian captain, was healed by the prophet Elisha when he accepted humbly the prescribed cure.<\/p>\n<p>The strategy of overcoming the kingdom by killing the king had been successful for Ben-hadad in his fight with Ahab, and he continued to follow the same policy. Shortly afterward, in a further effort to subdue Samaria, he sent assassination squads to murder either Jehoram or the prophet Elisha. The Lord preserved the lives of the pursued, and the Syrian attacked without success. Several years later, Elisha, who had gained the respect of the Syrians, entered Damascus boldly and announced that Ben-hadad’s illness was not fatal but that his death was imminent. Ben-hadad was thereafter murdered by Hazael, who then succeeded him. Although Damascus was soundly defeated by Assyria about 838 <span>BC<\/span>, Hazael rebounded quickly, and by 830 <span>BC<\/span> other predictions of Elisha were fulfilled. Damascene troops then controlled large areas of Palestinian territory, and the temple treasure was used to bribe the Syrians and save Jerusalem (2 Kgs 12:17-18).<\/p>\n<p>Planning to continue the subjection of Israel, Ben-hadad II found himself having to contend instead with resumed attacks from Assyria. In 803 <span>BC<\/span> Damascus became a tributary of Assyria, but the northern forces were unable to hold the area. After a further campaign in which Assyria again proved dominant, a weakened Damascus was unable to quash an Israelite rebellion in 795 <span>BC<\/span>. By the time of Jeroboam II, the Damascenes were forced to pay tribute to Samaria (2 Kgs 14:28).<\/p>\n<p>About 738 <span>BC<\/span> the Syrians, led by their new leader Rezin, joined forces with Pekah, king of Israel, to subjugate Judah. Much land was captured, although their siege of Jerusalem was unsuccessful (2 Kgs 16:5-6; 2 Chr 28:5). At this time of seeming success for Damascus, the city’s doom was predicted by Isaiah (Is 8:4; 17:1), Amos (Am 1:3-5), and Jeremiah (Jer 49:23-27). Rejecting God, Ahaz of Judah turned for protection to an alliance with the Assyrians, whom he bribed with the temple treasure. The Assyrian king Tiglath-pileser III (“Pul”) agreed and marched against the Syro-Israelite confederation. After defeating Israel, he attacked Damascus, plundered the city, deported the population, and replaced them with foreigners from other captured lands. Damascus was no longer an independent city-state.<\/p>\n<p>Due to its key location, Damascus remained important, and the Assyrians used the city as a provincial capital. Their records mention it in 727, 720, and 694 <span>BC<\/span>, and also in the days of Ashurbanipal (669–663 <span>BC<\/span>). Assyrian world dominance succumbed to that of Neo-Babylon, which was later replaced by that of Medo-Persia. During the period of Persian control, Damascus was a noted administrative center. Under the regime of Alexander the Great, the importance of Damascus was diminished by the rise in commercial significance of Antioch.<\/p>\n<p>During intertestamental times, Damascus passed from one ruler to another. Following the death of Alexander, the city was controlled by the Ptolemies of Egypt and the Seleucids of Babylon. Somewhat before 100 <span>BC<\/span>, Syria was divided, with Damascus becoming the capital of Coele-Syria. Its non-Syrian kings were constantly in trouble at home with the economy and abroad with the Parthians, Hasmoneans, and Nabateans, who under Aretas controlled Damascus from 84 to 72 <span>BC<\/span>. Subsequently, authority passed to the Hasmoneans, descendants of the Maccabees, and then the Idumeans (the Herods). The area was subjected to Roman dominance after the defeat of Syria by the Romans in 65 <span>BC<\/span>.<\/p>\n<p>Shortly after the death of Christ, the Nabateans regained control of the area, ruling Damascus from Petra through an ethnarch. It was under the control of an Arab appointee, probably Aretas IV, when Saul of Tarsus sought Jewish authority to purge Damascus of its Christians (2 Cor 11:32). Luke’s report in Acts 9, corroborated by Paul’s own confession (Acts 22:5-21; 26:11-23), relates Saul’s vision, blinding, and subsequent conversion on the road to Damascus. This may have been close to the place where Syrian soldiers were blinded when planning to assassinate Elisha (2 Kgs 6:18-23). After Saul’s sight was restored in a house on the street called “Straight,” he preached Christianity. Apparently the uproar in the Jewish quarter concerning his preaching was so great that the ethnarch was willing to condone Saul’s murder by orthodox Jews. Acts 9:23-25 describes his escape to Jerusalem. Damascus is not mentioned thereafter in biblical history.<\/p>\n<p><em>See also<\/em> Syria, Syrians.<\/p>","summary_ro":"DAMASCUS Syrian oasis city protected on three sides by mountains and situated on trade routes about 160 miles (257 kilometers) northeast of Jerusalem. The name Damascus can also refer to the surrounding area and to the southern Syrian state. Though close to the desert, the district is rich in almonds, apricots, cotton, flax, grains, hemp, olives, pistachios, pomegranates, tobacco, vineyards, and walnuts. These crops grow well because the land is watered by two rivers: the Nahr Barada, “the Co...","summary_en":"DAMASCUS Syrian oasis city protected on three sides by mountains and situated on trade routes about 160 miles (257 kilometers) northeast of Jerusalem. The name Damascus can also refer to the surrounding area and to the southern Syrian state. Though close to the desert, the district is rich in almonds, apricots, cotton, flax, grains, hemp, olives, pistachios, pomegranates, tobacco, vineyards, and walnuts. These crops grow well because the land is watered by two rivers: the Nahr Barada, “the Co...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17238,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Immanuel","title_en":"Immanuel","content_ro":"<h3>IMMANUEL<\/h3>\n<p>Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of the birth of the incarnate God, Jesus the Messiah, as shown in Matthew.<\/p>\n<p class=\"h2\" id=\"TheProphecyinIsaiahsDay\">The Prophecy in Isaiah’s Day<\/p>\n<p>In focusing on the birth of Jesus as Immanuel, there has been some neglect of the historical fulfillment that occurred in the time of Ahaz. Ahaz was the son of a good king, Jotham and the grandson of another godly ruler, Uzziah, but his reign was marked by apostasy and idolatry. He made “molten images” for the Baals, offered incense in the Hinnom Valley, and even burned his sons as an offering (2 Chr 28:2-4). Because of this, the Lord gave him into the hand of Rezin, king of Syria, and of Pekah, king of Israel. The Edomites also invaded Judah, and the Philistines attacked the Shephelah and the Negev and took several cities (vv 17-18).<\/p>\n<p>Ahaz appealed to Tiglath-pileser III of Assyria (745–727 <span>BC<\/span>) for help against Israel and Syria. Tiglath-pileser accepted tribute from Ahaz, but attacked him instead of helping him (2 Chr 28:20-21). When he went to Damascus to meet the Assyrian king, Ahaz saw an altar, upon which he made offerings to the gods of Syria (v 23). He had a replica of this made and placed in the temple of Jerusalem (2 Kgs 16:10-12). The prophet Isaiah was directed to accost Ahaz at the end of the conduit of the upper pool. God’s message to the king was to “take heart,” for the attacking kings would fall (Is 7:7-9). Isaiah directed Ahaz to ask the Lord for a sign of this, but the king demurred, having a sudden attack of piety (v 12).<\/p>\n<p>Upon this refusal, the Lord gave to Ahaz a sign: a young woman would conceive and bear a son and call his name Immanuel (Is 7:14). That son would be able to distinguish good from evil by the time he was old enough to eat curds and wild honey, but even before that, the two kings would be removed and the king of Assyria would devastate their lands. The people would be taken away captive, so that the land would lie desolate and uncultivated. A man would have a cow to provide milk for curds, and wild honey would be gathered from the tangle of brush in the untended land.<\/p>\n<p>The identity of this woman and child in Isaiah’s time is uncertain. It has been proposed that the woman was Abijah, the wife of Ahaz, and that their son, Hezekiah, was this Immanuel. This is not demonstrable, and it seems inappropriate that a man like Ahaz should be the father of Immanuel.<\/p>\n<p>It has also been suggested that the wife of Isaiah was the mother of Immanuel. Isaiah 7:14 tells of the prospective birth of Immanuel; 8:3 tells of the conception and birth of Isaiah’s son, whose name, Maher-shalal-hash-baz (“swift to plunder and quick to spoil”) is related to the prediction of the fall of Judah’s enemies, for before the child would learn to talk, the lands of Syria and Israel would be taken by the king of Assyria (Is 8:4). Isaiah’s statement that he and his children were “signs and portents in Israel from the <span>Lord<\/span>” (v 18, <span>rsv<\/span>) enhances the view that it was his son who was also named Immanuel.<\/p>\n<p>The Lord then directed a message to Immanuel (Is 8:5-10). Because the people had refused the gracious invitation of the Lord, the Assyrians would scourge and fill the land of Immanuel. The plotting and plans of the people would come to nothing, for “God is with us” <em>(<\/em><span class=\"hebrew\" lang=\"he\">‘immanu’el<\/span><em>).<\/em> This is a play on words, using the name Immanuel to express the truth of the Lord’s presence.<\/p>\n<p class=\"h2\" id=\"TheProphecyFulfilledinJesus\">The Prophecy Fulfilled in Jesus<\/p>\n<p>In the fullness of time God sent forth his son; more than 700 years after Ahaz, Jesus was born and here all ambiguities fade away. His mother was a virgin from Nazareth named Mary (Miriam), betrothed to a solid citizen named Joseph. Matthew 1:23 cites Isaiah 7:14 as being fulfilled in the birth of Jesus. The Scripture is very explicit in stating that Mary had no sexual contact with her husband prior to the birth of Jesus (Mt 1:25). The same precision is seen in the Gospel of Luke. When the announcement of this child’s conception was made to Mary, she asked, “How can this be, since I have no husband?” (Lk 1:34, <span>rsv<\/span>). The angelic messenger explained that this conception would be brought about by the coming of the Holy Spirit upon her and by the overshadowing power of the Most High (v 35). For this reason the child would be not only Jesus and Immanuel but he would be called holy, the Son of God, God manifest in the flesh (Jn 1:18); the child would be unique, being both God and man.<\/p>\n<p>There were great distinctions between the Immanuel of Isaiah’s day and Immanuel the son of Mary. The first was a type; the other, the antitype. The first was the shadow; the other, the reality. The one symbolized deliverance from foreign oppression; the second was the Deliverer from the oppressor. The first represented God’s presence for but a few years; the second Immanuel is the son who lives forever.<\/p>\n<p>The concept of “God with us” was often reiterated by Jesus. He told his disciples that where two or three gathered in his name he would be present (Mt 18:20). Before his ascension, he assured them that he would be with them until the end of the age (28:20).<\/p>\n<p>He spoke also of the promise of the Holy Spirit, who “lives with you now and later will be in you” (Jn 14:17, <span>nlt<\/span>), who will abide with them forever (v 16). The “God with us” indwelling is spoken of in Colossians 1:27: “Christ lives in you.” In the consummation of all things, as shown to the apostle John, the Lord said: “Look, the home of God is now among his people! He will live with them, and they will be his people. God himself will be with them” (Rv 21:3, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> God, Names of; Messiah.<\/p>","content_en":"<h3>IMMANUEL<\/h3>\n<p>Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of the birth of the incarnate God, Jesus the Messiah, as shown in Matthew.<\/p>\n<p class=\"h2\" id=\"TheProphecyinIsaiahsDay\">The Prophecy in Isaiah’s Day<\/p>\n<p>In focusing on the birth of Jesus as Immanuel, there has been some neglect of the historical fulfillment that occurred in the time of Ahaz. Ahaz was the son of a good king, Jotham and the grandson of another godly ruler, Uzziah, but his reign was marked by apostasy and idolatry. He made “molten images” for the Baals, offered incense in the Hinnom Valley, and even burned his sons as an offering (2 Chr 28:2-4). Because of this, the Lord gave him into the hand of Rezin, king of Syria, and of Pekah, king of Israel. The Edomites also invaded Judah, and the Philistines attacked the Shephelah and the Negev and took several cities (vv 17-18).<\/p>\n<p>Ahaz appealed to Tiglath-pileser III of Assyria (745–727 <span>BC<\/span>) for help against Israel and Syria. Tiglath-pileser accepted tribute from Ahaz, but attacked him instead of helping him (2 Chr 28:20-21). When he went to Damascus to meet the Assyrian king, Ahaz saw an altar, upon which he made offerings to the gods of Syria (v 23). He had a replica of this made and placed in the temple of Jerusalem (2 Kgs 16:10-12). The prophet Isaiah was directed to accost Ahaz at the end of the conduit of the upper pool. God’s message to the king was to “take heart,” for the attacking kings would fall (Is 7:7-9). Isaiah directed Ahaz to ask the Lord for a sign of this, but the king demurred, having a sudden attack of piety (v 12).<\/p>\n<p>Upon this refusal, the Lord gave to Ahaz a sign: a young woman would conceive and bear a son and call his name Immanuel (Is 7:14). That son would be able to distinguish good from evil by the time he was old enough to eat curds and wild honey, but even before that, the two kings would be removed and the king of Assyria would devastate their lands. The people would be taken away captive, so that the land would lie desolate and uncultivated. A man would have a cow to provide milk for curds, and wild honey would be gathered from the tangle of brush in the untended land.<\/p>\n<p>The identity of this woman and child in Isaiah’s time is uncertain. It has been proposed that the woman was Abijah, the wife of Ahaz, and that their son, Hezekiah, was this Immanuel. This is not demonstrable, and it seems inappropriate that a man like Ahaz should be the father of Immanuel.<\/p>\n<p>It has also been suggested that the wife of Isaiah was the mother of Immanuel. Isaiah 7:14 tells of the prospective birth of Immanuel; 8:3 tells of the conception and birth of Isaiah’s son, whose name, Maher-shalal-hash-baz (“swift to plunder and quick to spoil”) is related to the prediction of the fall of Judah’s enemies, for before the child would learn to talk, the lands of Syria and Israel would be taken by the king of Assyria (Is 8:4). Isaiah’s statement that he and his children were “signs and portents in Israel from the <span>Lord<\/span>” (v 18, <span>rsv<\/span>) enhances the view that it was his son who was also named Immanuel.<\/p>\n<p>The Lord then directed a message to Immanuel (Is 8:5-10). Because the people had refused the gracious invitation of the Lord, the Assyrians would scourge and fill the land of Immanuel. The plotting and plans of the people would come to nothing, for “God is with us” <em>(<\/em><span class=\"hebrew\" lang=\"he\">‘immanu’el<\/span><em>).<\/em> This is a play on words, using the name Immanuel to express the truth of the Lord’s presence.<\/p>\n<p class=\"h2\" id=\"TheProphecyFulfilledinJesus\">The Prophecy Fulfilled in Jesus<\/p>\n<p>In the fullness of time God sent forth his son; more than 700 years after Ahaz, Jesus was born and here all ambiguities fade away. His mother was a virgin from Nazareth named Mary (Miriam), betrothed to a solid citizen named Joseph. Matthew 1:23 cites Isaiah 7:14 as being fulfilled in the birth of Jesus. The Scripture is very explicit in stating that Mary had no sexual contact with her husband prior to the birth of Jesus (Mt 1:25). The same precision is seen in the Gospel of Luke. When the announcement of this child’s conception was made to Mary, she asked, “How can this be, since I have no husband?” (Lk 1:34, <span>rsv<\/span>). The angelic messenger explained that this conception would be brought about by the coming of the Holy Spirit upon her and by the overshadowing power of the Most High (v 35). For this reason the child would be not only Jesus and Immanuel but he would be called holy, the Son of God, God manifest in the flesh (Jn 1:18); the child would be unique, being both God and man.<\/p>\n<p>There were great distinctions between the Immanuel of Isaiah’s day and Immanuel the son of Mary. The first was a type; the other, the antitype. The first was the shadow; the other, the reality. The one symbolized deliverance from foreign oppression; the second was the Deliverer from the oppressor. The first represented God’s presence for but a few years; the second Immanuel is the son who lives forever.<\/p>\n<p>The concept of “God with us” was often reiterated by Jesus. He told his disciples that where two or three gathered in his name he would be present (Mt 18:20). Before his ascension, he assured them that he would be with them until the end of the age (28:20).<\/p>\n<p>He spoke also of the promise of the Holy Spirit, who “lives with you now and later will be in you” (Jn 14:17, <span>nlt<\/span>), who will abide with them forever (v 16). The “God with us” indwelling is spoken of in Colossians 1:27: “Christ lives in you.” In the consummation of all things, as shown to the apostle John, the Lord said: “Look, the home of God is now among his people! He will live with them, and they will be his people. God himself will be with them” (Rv 21:3, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> God, Names of; Messiah.<\/p>","summary_ro":"IMMANUEL Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of t...","summary_en":"IMMANUEL Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of t...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27603,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nineveh, Ninevite*","title_en":"Nineveh, Ninevite*","content_ro":"<h3>NINEVEH, NINEVITE*<\/h3>\n<p>One of the capitals of the Assyrian Empire and, at the height of that empire, one of the great cities of the world. Nineveh was situated in what is now northern Iraq and is represented today by the mounds of Kouyunjik and Nebi Yunus to the east of the Tigris River and opposite the main part of the city of Mosul.<\/p>\n<p>The larger mound, Kouyunjik, to the northwest (approximately a mile by 650 yards [1.6 kilometers by 594.4 meters] in area and some 90 feet [27.4 meters] in height above the plain), is separated from Nebi Yunus by the Khosr River. A village, a cemetery, and a mosque said to contain the tomb of Jonah occupy Nebi Yunus, preventing extensive archaeological work.<\/p>\n<p>Nineveh’s surrounding brick wall, about 8 miles (12.9 kilometers) long with 15 gates (of which 5 have been excavated) was guarded by the colossal stone bulls that typify Assyrian city architecture of this period.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>The occupation of the site dates to prehistoric times (c. 4500 <span>BC<\/span>), in agreement with the record of the founding of the city in Genesis 10. Materials from the various early cultures (Hassuna, Samarra, Halaf, Ubaid) have been found at Nineveh.<\/p>\n<p>Sargon of Akkad (mid-24th century <span>BC<\/span>) was acquainted with Nineveh, which flourished during his time. A record from the reign of a later king, Shamsi-Adad I (c. 1800 <span>BC<\/span>), relates that a son of Sargon, Manishtusu, restored the temple of Ishtar at Nineveh.<\/p>\n<p>Ishtar (Inanna), the goddess of love and war, was a fitting deity for the rapacious and warlike Assyrians. Many other deities were worshiped at Nineveh, and gates of the city were named after them. The Assyrians worshiped at the temple of Nabu, the god of writing and of arts and sciences, who reflects the Assyrian interest in records, literature, and sculpture in relief and in the round.<\/p>\n<p>Shamsi-Adad I and Hammurabi also restored the temple of Ishtar at Nineveh, Shalmaneser I and Tukulti-Ninurta I enlarged and strengthened the city, and other rulers built their palaces here—Tiglath-pileser I, Ashurnasirpal II (883–859 <span>BC<\/span>), and Sargon II (722–705 <span>BC<\/span>). But Sennacherib (705–681 <span>BC<\/span>) made Nineveh the capital and went to great lengths to beautify the city. In addition to his famous palace, he undertook many projects, rebuilding the city walls, creating parks, making botanical and zoological collections, and constructing aqueducts to bring water for the city from 30 miles (48.3 kilometers) away. To Nineveh came the tribute that the conquering Assyrians exacted from the nations, including Israel and Judah, which fell victim to their awesome armies.<\/p>\n\n<p>After the assassination of Sennacherib, his son and successor, Esar-haddon (681–669 <span>BC<\/span>), captured Nineveh from the hands of rebels. He built a palace at Nineveh and had another at Calah, where he spent most of his time.<\/p>\n<p>Esar-haddon’s son Ashurbanipal (669–633 <span>BC<\/span>) made his residence at Nineveh, where he had been educated and trained in sports and military skills. He was something of an antiquarian and mastered the reading of Akkadian and Sumerian. In his palace was housed the famous library for the study of Assyriology. The temple of Nabu contained a library dating at least to the time of Sargon II, but the royal library of Ashurbanipal far surpassed it in size and importance. Sargon and his successors had collected many tablets, but Ashurbanipal sent scribes all over Assyria and Babylonia to gather and to copy tablets, so that tens of thousands of tablets accumulated. Like the library of Nippur, the Nineveh collection covers a great range of materials: business accounts, letters, royal records, historical documents, lexicographical lists and bilingual texts, legends, myths, and various other kinds of religious inscriptions, such as hymns, prayers, and lists of deities and temples. Among the tablets were 7 that preserved a Babylonian creation story and 12 that bore the epic of Gilgamesh, with a version of the Flood. Other writings that sometimes are cited as parallels to Bible accounts include the story of Adapa, with the lost opportunity to achieve immortality, and the legend of Etana, a shepherd who ascended to heaven.<\/p>\n<p>Ashurbanipal was also well known for his wars and for his cruelty. The palace relief showing a peaceful banquet scene also displays the severed head of an Elamite leader hanging in a tree.<\/p>\n<p>In the later years of the aging king, and after his demise, the vassal kingdoms rebelled. Babylon became independent and joined with the Medes to take Ashur and Calah in 614 <span>BC<\/span>. Cyaxares the Mede, Nabopolassar of Babylon, and a Scythian force laid siege to Nineveh in 612 <span>BC<\/span>; the city fell and King Sinshariskum (Sardanapalus) perished in its flames.<\/p>\n<p>Although a Ninevite remnant under Ashuruballit held out at Harran until 609 <span>BC<\/span>, Nineveh had been destroyed: the divine predictions of the Hebrew prophets had their complete fulfillment.<\/p>\n<p class=\"h2\" id=\"NinevehandtheBible\">Nineveh and the Bible<\/p>\n<p>Six books of the OT refer to the city of Nineveh. In Genesis the only mention of Nineveh appears in the table of nations (Gn 10), which states that Nimrod went out from the land of Shinar to Assyria and built Nineveh, Rehoboth, Calah, and Resen between Nineveh and Calah (vv 11-12; the <span>kjv<\/span> attributes this building to Asshur).<\/p>\n<p>The tribute paid by Menahem (2 Kgs 15:19-20) and the spoil taken at the fall of Samaria (Is 8:4) were brought to Nineveh. To this city also came the tribute that Sennacherib received from Hezekiah (2 Kgs 14–16).<\/p>\n<p>Among the scenes commemorated in the reliefs found in Sennacherib’s palace at Nineveh is the depiction of the siege and capture of Lachish (cf. 2 Kgs 19:8). Sennacherib is shown on a throne, with suppliant captives before him. The siege itself is shown in progress, with archers and battering rams on the attack, while defenders on the walls use bows and arrows and firebrands to repulse the onslaught. From one gate people are emerging with bundles on their backs as if in surrender or flight. At the lower right three naked men have been impaled on poles.<\/p>\n<p>On the prism at the Oriental Institute of the University of Chicago and on the Taylor Prism at the British Museum there is Sennacherib’s account of this invasion of Judah. Since the Assyrians did not take Jerusalem, Sennacherib had to be content with boasting: “As to Hezekiah the Jew, he did not submit to my yoke. I laid siege to 46 of his strong cities, walled forts and to the countless small villages in their vicinity, and conquered them. . . . Himself I made a prisoner in Jerusalem, his royal residence, like a bird in a cage.”<\/p>\n<p>The Assyrian kings associated with Nineveh played an important part in the history of Israel, but the name Nineveh occurs only once in the historical books of the Bible. Second Kings 19:36 states that after the loss of 185,000 soldiers at the hand of the angel of the Lord, Sennacherib went home and stayed in Nineveh. There, in 681 <span>BC<\/span>, he was murdered by his sons (cf. 2 Kgs 19:37; 2 Chr 32:21; Is 37:38).<\/p>\n<p>There are many references to Nineveh in the book of Jonah, for the prophet was expressly sent to that city to warn it of impending judgment. Nineveh is called “that great city” (Jon 1:2; 3:2) and it is described as “a city so large, that it took three days to see it” (3:3). Nineveh must have included more than the area represented by the mounds of Kouyunjik and Nebi Yunus. Some commentators believe that Nineveh encompassed other cities associated with it, including the “Assyrian triangle,” the angle of land between the Tigris and the Great Zab rivers, reaching from Khorsabad in the north to Nimrud in the south.<\/p>\n<p>The Lord speaks of “that great city, in which there are more than a hundred and twenty thousand persons who do not know their right hand from their left” (Jon 4:11, <span>rsv<\/span>). Some writers interpret this statement as indicating the number of innocent children in the city and therefore arrive at a total population of some 600,000 for greater Nineveh. However, it is more reasonable to conclude that the entire population is meant and that the descriptive clause relates to the utter spiritual darkness of the Ninevites—as is translated in the <span>nlt<\/span>.<\/p>\n<p>Jonah preached a message of judgment and destruction, but the repentance of the city brought about its deliverance (3:6-10). Nahum declared the final downfall of the city in language that is vivid and stirring. Zephaniah also foretold the doom of Nineveh and prophesied that it would be a desolation, a place for flocks to lie down, as even the casual visitor to the site would note (Zep 2:13-15).<\/p>\n<p>Nineveh was destroyed by a coalition of Babylonians, Medes, and Scythians. The devastation of the city was overwhelming and complete; within several centuries the very location of the city was forgotten. Xenophon and the Greek armies retreated past the site in 401 <span>BC<\/span> without realizing it. In the second century <span>AD<\/span> the Greek satirist Lucian commented: “Nineveh is so completely destroyed that it is no longer possible to say where it stood. Not a single trace of it remains.”<\/p>\n<p>The only NT references to Nineveh in the Gospels also have to do with judgment. Jesus asserted, in response to a demand from the scribes and Pharisees, that an evil generation looks for a sign; as Jonah had been a sign to the Ninevites, so Jesus would be a sign to his generation (Mt 12:38-40; Lk 11:29-31). He went on to declare that the people of Nineveh would rise at the judgment with his generation and condemn it, for the Ninevites repented at the preaching of Jonah. Now one greater than Jonah had come (Mt 12:41; Lk 11:32).<\/p>\n<p><em>See also<\/em> Assyria, Assyrians; Hammurabi, Law Code of.<\/p>","content_en":"<h3>NINEVEH, NINEVITE*<\/h3>\n<p>One of the capitals of the Assyrian Empire and, at the height of that empire, one of the great cities of the world. Nineveh was situated in what is now northern Iraq and is represented today by the mounds of Kouyunjik and Nebi Yunus to the east of the Tigris River and opposite the main part of the city of Mosul.<\/p>\n<p>The larger mound, Kouyunjik, to the northwest (approximately a mile by 650 yards [1.6 kilometers by 594.4 meters] in area and some 90 feet [27.4 meters] in height above the plain), is separated from Nebi Yunus by the Khosr River. A village, a cemetery, and a mosque said to contain the tomb of Jonah occupy Nebi Yunus, preventing extensive archaeological work.<\/p>\n<p>Nineveh’s surrounding brick wall, about 8 miles (12.9 kilometers) long with 15 gates (of which 5 have been excavated) was guarded by the colossal stone bulls that typify Assyrian city architecture of this period.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>The occupation of the site dates to prehistoric times (c. 4500 <span>BC<\/span>), in agreement with the record of the founding of the city in Genesis 10. Materials from the various early cultures (Hassuna, Samarra, Halaf, Ubaid) have been found at Nineveh.<\/p>\n<p>Sargon of Akkad (mid-24th century <span>BC<\/span>) was acquainted with Nineveh, which flourished during his time. A record from the reign of a later king, Shamsi-Adad I (c. 1800 <span>BC<\/span>), relates that a son of Sargon, Manishtusu, restored the temple of Ishtar at Nineveh.<\/p>\n<p>Ishtar (Inanna), the goddess of love and war, was a fitting deity for the rapacious and warlike Assyrians. Many other deities were worshiped at Nineveh, and gates of the city were named after them. The Assyrians worshiped at the temple of Nabu, the god of writing and of arts and sciences, who reflects the Assyrian interest in records, literature, and sculpture in relief and in the round.<\/p>\n<p>Shamsi-Adad I and Hammurabi also restored the temple of Ishtar at Nineveh, Shalmaneser I and Tukulti-Ninurta I enlarged and strengthened the city, and other rulers built their palaces here—Tiglath-pileser I, Ashurnasirpal II (883–859 <span>BC<\/span>), and Sargon II (722–705 <span>BC<\/span>). But Sennacherib (705–681 <span>BC<\/span>) made Nineveh the capital and went to great lengths to beautify the city. In addition to his famous palace, he undertook many projects, rebuilding the city walls, creating parks, making botanical and zoological collections, and constructing aqueducts to bring water for the city from 30 miles (48.3 kilometers) away. To Nineveh came the tribute that the conquering Assyrians exacted from the nations, including Israel and Judah, which fell victim to their awesome armies.<\/p>\n\n<p>After the assassination of Sennacherib, his son and successor, Esar-haddon (681–669 <span>BC<\/span>), captured Nineveh from the hands of rebels. He built a palace at Nineveh and had another at Calah, where he spent most of his time.<\/p>\n<p>Esar-haddon’s son Ashurbanipal (669–633 <span>BC<\/span>) made his residence at Nineveh, where he had been educated and trained in sports and military skills. He was something of an antiquarian and mastered the reading of Akkadian and Sumerian. In his palace was housed the famous library for the study of Assyriology. The temple of Nabu contained a library dating at least to the time of Sargon II, but the royal library of Ashurbanipal far surpassed it in size and importance. Sargon and his successors had collected many tablets, but Ashurbanipal sent scribes all over Assyria and Babylonia to gather and to copy tablets, so that tens of thousands of tablets accumulated. Like the library of Nippur, the Nineveh collection covers a great range of materials: business accounts, letters, royal records, historical documents, lexicographical lists and bilingual texts, legends, myths, and various other kinds of religious inscriptions, such as hymns, prayers, and lists of deities and temples. Among the tablets were 7 that preserved a Babylonian creation story and 12 that bore the epic of Gilgamesh, with a version of the Flood. Other writings that sometimes are cited as parallels to Bible accounts include the story of Adapa, with the lost opportunity to achieve immortality, and the legend of Etana, a shepherd who ascended to heaven.<\/p>\n<p>Ashurbanipal was also well known for his wars and for his cruelty. The palace relief showing a peaceful banquet scene also displays the severed head of an Elamite leader hanging in a tree.<\/p>\n<p>In the later years of the aging king, and after his demise, the vassal kingdoms rebelled. Babylon became independent and joined with the Medes to take Ashur and Calah in 614 <span>BC<\/span>. Cyaxares the Mede, Nabopolassar of Babylon, and a Scythian force laid siege to Nineveh in 612 <span>BC<\/span>; the city fell and King Sinshariskum (Sardanapalus) perished in its flames.<\/p>\n<p>Although a Ninevite remnant under Ashuruballit held out at Harran until 609 <span>BC<\/span>, Nineveh had been destroyed: the divine predictions of the Hebrew prophets had their complete fulfillment.<\/p>\n<p class=\"h2\" id=\"NinevehandtheBible\">Nineveh and the Bible<\/p>\n<p>Six books of the OT refer to the city of Nineveh. In Genesis the only mention of Nineveh appears in the table of nations (Gn 10), which states that Nimrod went out from the land of Shinar to Assyria and built Nineveh, Rehoboth, Calah, and Resen between Nineveh and Calah (vv 11-12; the <span>kjv<\/span> attributes this building to Asshur).<\/p>\n<p>The tribute paid by Menahem (2 Kgs 15:19-20) and the spoil taken at the fall of Samaria (Is 8:4) were brought to Nineveh. To this city also came the tribute that Sennacherib received from Hezekiah (2 Kgs 14–16).<\/p>\n<p>Among the scenes commemorated in the reliefs found in Sennacherib’s palace at Nineveh is the depiction of the siege and capture of Lachish (cf. 2 Kgs 19:8). Sennacherib is shown on a throne, with suppliant captives before him. The siege itself is shown in progress, with archers and battering rams on the attack, while defenders on the walls use bows and arrows and firebrands to repulse the onslaught. From one gate people are emerging with bundles on their backs as if in surrender or flight. At the lower right three naked men have been impaled on poles.<\/p>\n<p>On the prism at the Oriental Institute of the University of Chicago and on the Taylor Prism at the British Museum there is Sennacherib’s account of this invasion of Judah. Since the Assyrians did not take Jerusalem, Sennacherib had to be content with boasting: “As to Hezekiah the Jew, he did not submit to my yoke. I laid siege to 46 of his strong cities, walled forts and to the countless small villages in their vicinity, and conquered them. . . . Himself I made a prisoner in Jerusalem, his royal residence, like a bird in a cage.”<\/p>\n<p>The Assyrian kings associated with Nineveh played an important part in the history of Israel, but the name Nineveh occurs only once in the historical books of the Bible. Second Kings 19:36 states that after the loss of 185,000 soldiers at the hand of the angel of the Lord, Sennacherib went home and stayed in Nineveh. There, in 681 <span>BC<\/span>, he was murdered by his sons (cf. 2 Kgs 19:37; 2 Chr 32:21; Is 37:38).<\/p>\n<p>There are many references to Nineveh in the book of Jonah, for the prophet was expressly sent to that city to warn it of impending judgment. Nineveh is called “that great city” (Jon 1:2; 3:2) and it is described as “a city so large, that it took three days to see it” (3:3). Nineveh must have included more than the area represented by the mounds of Kouyunjik and Nebi Yunus. Some commentators believe that Nineveh encompassed other cities associated with it, including the “Assyrian triangle,” the angle of land between the Tigris and the Great Zab rivers, reaching from Khorsabad in the north to Nimrud in the south.<\/p>\n<p>The Lord speaks of “that great city, in which there are more than a hundred and twenty thousand persons who do not know their right hand from their left” (Jon 4:11, <span>rsv<\/span>). Some writers interpret this statement as indicating the number of innocent children in the city and therefore arrive at a total population of some 600,000 for greater Nineveh. However, it is more reasonable to conclude that the entire population is meant and that the descriptive clause relates to the utter spiritual darkness of the Ninevites—as is translated in the <span>nlt<\/span>.<\/p>\n<p>Jonah preached a message of judgment and destruction, but the repentance of the city brought about its deliverance (3:6-10). Nahum declared the final downfall of the city in language that is vivid and stirring. Zephaniah also foretold the doom of Nineveh and prophesied that it would be a desolation, a place for flocks to lie down, as even the casual visitor to the site would note (Zep 2:13-15).<\/p>\n<p>Nineveh was destroyed by a coalition of Babylonians, Medes, and Scythians. The devastation of the city was overwhelming and complete; within several centuries the very location of the city was forgotten. Xenophon and the Greek armies retreated past the site in 401 <span>BC<\/span> without realizing it. In the second century <span>AD<\/span> the Greek satirist Lucian commented: “Nineveh is so completely destroyed that it is no longer possible to say where it stood. Not a single trace of it remains.”<\/p>\n<p>The only NT references to Nineveh in the Gospels also have to do with judgment. Jesus asserted, in response to a demand from the scribes and Pharisees, that an evil generation looks for a sign; as Jonah had been a sign to the Ninevites, so Jesus would be a sign to his generation (Mt 12:38-40; Lk 11:29-31). He went on to declare that the people of Nineveh would rise at the judgment with his generation and condemn it, for the Ninevites repented at the preaching of Jonah. Now one greater than Jonah had come (Mt 12:41; Lk 11:32).<\/p>\n<p><em>See also<\/em> Assyria, Assyrians; Hammurabi, Law Code of.<\/p>","summary_ro":"NINEVEH, NINEVITE* One of the capitals of the Assyrian Empire and, at the height of that empire, one of the great cities of the world. Nineveh was situated in what is now northern Iraq and is represented today by the mounds of Kouyunjik and Nebi Yunus to the east of the Tigris River and opposite the main part of the city of Mosul. The larger mound, Kouyunjik, to the northwest (approximately a mile by 650 yards [1.6 kilometers by 594.4 meters] in area and some 90 feet [27.4 meters] in height a...","summary_en":"NINEVEH, NINEVITE* One of the capitals of the Assyrian Empire and, at the height of that empire, one of the great cities of the world. Nineveh was situated in what is now northern Iraq and is represented today by the mounds of Kouyunjik and Nebi Yunus to the east of the Tigris River and opposite the main part of the city of Mosul. The larger mound, Kouyunjik, to the northwest (approximately a mile by 650 yards [1.6 kilometers by 594.4 meters] in area and some 90 feet [27.4 meters] in height a...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51141,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:4","title_en":"Study Note: Isaia 8:4","content_ro":"<p><strong>8:4<\/strong> <em>before this child is old enough:<\/em> See also 7:16. • <em>Damascus<\/em> and <em>Samaria<\/em> were ruined and destroyed in 732 <span>BC<\/span>, fulfilling this verse along with 7:8, 19-20.<\/p>","content_en":"<p><strong>8:4<\/strong> <em>before this child is old enough:<\/em> See also 7:16. • <em>Damascus<\/em> and <em>Samaria<\/em> were ruined and destroyed in 732 <span>BC<\/span>, fulfilling this verse along with 7:8, 19-20.<\/p>","summary_ro":"8:4 before this child is old enough: See also 7:16. • Damascus and Samaria were ruined and destroyed in 732 BC, fulfilling this verse along with 7:8, 19-20.","summary_en":"8:4 before this child is old enough: See also 7:16. • Damascus and Samaria were ruined and destroyed in 732 BC, fulfilling this verse along with 7:8, 19-20.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78767,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:4","title_en":"Study Note: Isaia 8:4","content_ro":"<p><strong>8:4<\/strong> <em>before this child is old enough:<\/em> See also 7:16. • <em>Damascus<\/em> and <em>Samaria<\/em> were ruined and destroyed in 732 <span>BC<\/span>, fulfilling this verse along with 7:8, 19-20.<\/p>","content_en":"<p><strong>8:4<\/strong> <em>before this child is old enough:<\/em> See also 7:16. • <em>Damascus<\/em> and <em>Samaria<\/em> were ruined and destroyed in 732 <span>BC<\/span>, fulfilling this verse along with 7:8, 19-20.<\/p>","summary_ro":"8:4 before this child is old enough: See also 7:16. • Damascus and Samaria were ruined and destroyed in 732 BC, fulfilling this verse along with 7:8, 19-20.","summary_en":"8:4 before this child is old enough: See also 7:16. • Damascus and Samaria were ruined and destroyed in 732 BC, fulfilling this verse along with 7:8, 19-20.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106393,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:4","title_en":"Study Note: Isaia 8:4","content_ro":"<p><strong>8:4<\/strong> <em>before this child is old enough:<\/em> See also 7:16. • <em>Damascus<\/em> and <em>Samaria<\/em> were ruined and destroyed in 732 <span>BC<\/span>, fulfilling this verse along with 7:8, 19-20.<\/p>","content_en":"<p><strong>8:4<\/strong> <em>before this child is old enough:<\/em> See also 7:16. • <em>Damascus<\/em> and <em>Samaria<\/em> were ruined and destroyed in 732 <span>BC<\/span>, fulfilling this verse along with 7:8, 19-20.<\/p>","summary_ro":"8:4 before this child is old enough: See also 7:16. • Damascus and Samaria were ruined and destroyed in 732 BC, fulfilling this verse along with 7:8, 19-20.","summary_en":"8:4 before this child is old enough: See also 7:16. • Damascus and Samaria were ruined and destroyed in 732 BC, fulfilling this verse along with 7:8, 19-20.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134019,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:4","title_en":"Study Note: Isaia 8:4","content_ro":"<p><strong>8:4<\/strong> <em>before this child is old enough:<\/em> See also 7:16. • <em>Damascus<\/em> and <em>Samaria<\/em> were ruined and destroyed in 732 <span>BC<\/span>, fulfilling this verse along with 7:8, 19-20.<\/p>","content_en":"<p><strong>8:4<\/strong> <em>before this child is old enough:<\/em> See also 7:16. • <em>Damascus<\/em> and <em>Samaria<\/em> were ruined and destroyed in 732 <span>BC<\/span>, fulfilling this verse along with 7:8, 19-20.<\/p>","summary_ro":"8:4 before this child is old enough: See also 7:16. • Damascus and Samaria were ruined and destroyed in 732 BC, fulfilling this verse along with 7:8, 19-20.","summary_en":"8:4 before this child is old enough: See also 7:16. • Damascus and Samaria were ruined and destroyed in 732 BC, fulfilling this verse along with 7:8, 19-20.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":17240,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Immanuel","title_en":"Immanuel","content_ro":"<h3>IMMANUEL<\/h3>\n<p>Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of the birth of the incarnate God, Jesus the Messiah, as shown in Matthew.<\/p>\n<p class=\"h2\" id=\"TheProphecyinIsaiahsDay\">The Prophecy in Isaiah’s Day<\/p>\n<p>In focusing on the birth of Jesus as Immanuel, there has been some neglect of the historical fulfillment that occurred in the time of Ahaz. Ahaz was the son of a good king, Jotham and the grandson of another godly ruler, Uzziah, but his reign was marked by apostasy and idolatry. He made “molten images” for the Baals, offered incense in the Hinnom Valley, and even burned his sons as an offering (2 Chr 28:2-4). Because of this, the Lord gave him into the hand of Rezin, king of Syria, and of Pekah, king of Israel. The Edomites also invaded Judah, and the Philistines attacked the Shephelah and the Negev and took several cities (vv 17-18).<\/p>\n<p>Ahaz appealed to Tiglath-pileser III of Assyria (745–727 <span>BC<\/span>) for help against Israel and Syria. Tiglath-pileser accepted tribute from Ahaz, but attacked him instead of helping him (2 Chr 28:20-21). When he went to Damascus to meet the Assyrian king, Ahaz saw an altar, upon which he made offerings to the gods of Syria (v 23). He had a replica of this made and placed in the temple of Jerusalem (2 Kgs 16:10-12). The prophet Isaiah was directed to accost Ahaz at the end of the conduit of the upper pool. God’s message to the king was to “take heart,” for the attacking kings would fall (Is 7:7-9). Isaiah directed Ahaz to ask the Lord for a sign of this, but the king demurred, having a sudden attack of piety (v 12).<\/p>\n<p>Upon this refusal, the Lord gave to Ahaz a sign: a young woman would conceive and bear a son and call his name Immanuel (Is 7:14). That son would be able to distinguish good from evil by the time he was old enough to eat curds and wild honey, but even before that, the two kings would be removed and the king of Assyria would devastate their lands. The people would be taken away captive, so that the land would lie desolate and uncultivated. A man would have a cow to provide milk for curds, and wild honey would be gathered from the tangle of brush in the untended land.<\/p>\n<p>The identity of this woman and child in Isaiah’s time is uncertain. It has been proposed that the woman was Abijah, the wife of Ahaz, and that their son, Hezekiah, was this Immanuel. This is not demonstrable, and it seems inappropriate that a man like Ahaz should be the father of Immanuel.<\/p>\n<p>It has also been suggested that the wife of Isaiah was the mother of Immanuel. Isaiah 7:14 tells of the prospective birth of Immanuel; 8:3 tells of the conception and birth of Isaiah’s son, whose name, Maher-shalal-hash-baz (“swift to plunder and quick to spoil”) is related to the prediction of the fall of Judah’s enemies, for before the child would learn to talk, the lands of Syria and Israel would be taken by the king of Assyria (Is 8:4). Isaiah’s statement that he and his children were “signs and portents in Israel from the <span>Lord<\/span>” (v 18, <span>rsv<\/span>) enhances the view that it was his son who was also named Immanuel.<\/p>\n<p>The Lord then directed a message to Immanuel (Is 8:5-10). Because the people had refused the gracious invitation of the Lord, the Assyrians would scourge and fill the land of Immanuel. The plotting and plans of the people would come to nothing, for “God is with us” <em>(<\/em><span class=\"hebrew\" lang=\"he\">‘immanu’el<\/span><em>).<\/em> This is a play on words, using the name Immanuel to express the truth of the Lord’s presence.<\/p>\n<p class=\"h2\" id=\"TheProphecyFulfilledinJesus\">The Prophecy Fulfilled in Jesus<\/p>\n<p>In the fullness of time God sent forth his son; more than 700 years after Ahaz, Jesus was born and here all ambiguities fade away. His mother was a virgin from Nazareth named Mary (Miriam), betrothed to a solid citizen named Joseph. Matthew 1:23 cites Isaiah 7:14 as being fulfilled in the birth of Jesus. The Scripture is very explicit in stating that Mary had no sexual contact with her husband prior to the birth of Jesus (Mt 1:25). The same precision is seen in the Gospel of Luke. When the announcement of this child’s conception was made to Mary, she asked, “How can this be, since I have no husband?” (Lk 1:34, <span>rsv<\/span>). The angelic messenger explained that this conception would be brought about by the coming of the Holy Spirit upon her and by the overshadowing power of the Most High (v 35). For this reason the child would be not only Jesus and Immanuel but he would be called holy, the Son of God, God manifest in the flesh (Jn 1:18); the child would be unique, being both God and man.<\/p>\n<p>There were great distinctions between the Immanuel of Isaiah’s day and Immanuel the son of Mary. The first was a type; the other, the antitype. The first was the shadow; the other, the reality. The one symbolized deliverance from foreign oppression; the second was the Deliverer from the oppressor. The first represented God’s presence for but a few years; the second Immanuel is the son who lives forever.<\/p>\n<p>The concept of “God with us” was often reiterated by Jesus. He told his disciples that where two or three gathered in his name he would be present (Mt 18:20). Before his ascension, he assured them that he would be with them until the end of the age (28:20).<\/p>\n<p>He spoke also of the promise of the Holy Spirit, who “lives with you now and later will be in you” (Jn 14:17, <span>nlt<\/span>), who will abide with them forever (v 16). The “God with us” indwelling is spoken of in Colossians 1:27: “Christ lives in you.” In the consummation of all things, as shown to the apostle John, the Lord said: “Look, the home of God is now among his people! He will live with them, and they will be his people. God himself will be with them” (Rv 21:3, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> God, Names of; Messiah.<\/p>","content_en":"<h3>IMMANUEL<\/h3>\n<p>Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of the birth of the incarnate God, Jesus the Messiah, as shown in Matthew.<\/p>\n<p class=\"h2\" id=\"TheProphecyinIsaiahsDay\">The Prophecy in Isaiah’s Day<\/p>\n<p>In focusing on the birth of Jesus as Immanuel, there has been some neglect of the historical fulfillment that occurred in the time of Ahaz. Ahaz was the son of a good king, Jotham and the grandson of another godly ruler, Uzziah, but his reign was marked by apostasy and idolatry. He made “molten images” for the Baals, offered incense in the Hinnom Valley, and even burned his sons as an offering (2 Chr 28:2-4). Because of this, the Lord gave him into the hand of Rezin, king of Syria, and of Pekah, king of Israel. The Edomites also invaded Judah, and the Philistines attacked the Shephelah and the Negev and took several cities (vv 17-18).<\/p>\n<p>Ahaz appealed to Tiglath-pileser III of Assyria (745–727 <span>BC<\/span>) for help against Israel and Syria. Tiglath-pileser accepted tribute from Ahaz, but attacked him instead of helping him (2 Chr 28:20-21). When he went to Damascus to meet the Assyrian king, Ahaz saw an altar, upon which he made offerings to the gods of Syria (v 23). He had a replica of this made and placed in the temple of Jerusalem (2 Kgs 16:10-12). The prophet Isaiah was directed to accost Ahaz at the end of the conduit of the upper pool. God’s message to the king was to “take heart,” for the attacking kings would fall (Is 7:7-9). Isaiah directed Ahaz to ask the Lord for a sign of this, but the king demurred, having a sudden attack of piety (v 12).<\/p>\n<p>Upon this refusal, the Lord gave to Ahaz a sign: a young woman would conceive and bear a son and call his name Immanuel (Is 7:14). That son would be able to distinguish good from evil by the time he was old enough to eat curds and wild honey, but even before that, the two kings would be removed and the king of Assyria would devastate their lands. The people would be taken away captive, so that the land would lie desolate and uncultivated. A man would have a cow to provide milk for curds, and wild honey would be gathered from the tangle of brush in the untended land.<\/p>\n<p>The identity of this woman and child in Isaiah’s time is uncertain. It has been proposed that the woman was Abijah, the wife of Ahaz, and that their son, Hezekiah, was this Immanuel. This is not demonstrable, and it seems inappropriate that a man like Ahaz should be the father of Immanuel.<\/p>\n<p>It has also been suggested that the wife of Isaiah was the mother of Immanuel. Isaiah 7:14 tells of the prospective birth of Immanuel; 8:3 tells of the conception and birth of Isaiah’s son, whose name, Maher-shalal-hash-baz (“swift to plunder and quick to spoil”) is related to the prediction of the fall of Judah’s enemies, for before the child would learn to talk, the lands of Syria and Israel would be taken by the king of Assyria (Is 8:4). Isaiah’s statement that he and his children were “signs and portents in Israel from the <span>Lord<\/span>” (v 18, <span>rsv<\/span>) enhances the view that it was his son who was also named Immanuel.<\/p>\n<p>The Lord then directed a message to Immanuel (Is 8:5-10). Because the people had refused the gracious invitation of the Lord, the Assyrians would scourge and fill the land of Immanuel. The plotting and plans of the people would come to nothing, for “God is with us” <em>(<\/em><span class=\"hebrew\" lang=\"he\">‘immanu’el<\/span><em>).<\/em> This is a play on words, using the name Immanuel to express the truth of the Lord’s presence.<\/p>\n<p class=\"h2\" id=\"TheProphecyFulfilledinJesus\">The Prophecy Fulfilled in Jesus<\/p>\n<p>In the fullness of time God sent forth his son; more than 700 years after Ahaz, Jesus was born and here all ambiguities fade away. His mother was a virgin from Nazareth named Mary (Miriam), betrothed to a solid citizen named Joseph. Matthew 1:23 cites Isaiah 7:14 as being fulfilled in the birth of Jesus. The Scripture is very explicit in stating that Mary had no sexual contact with her husband prior to the birth of Jesus (Mt 1:25). The same precision is seen in the Gospel of Luke. When the announcement of this child’s conception was made to Mary, she asked, “How can this be, since I have no husband?” (Lk 1:34, <span>rsv<\/span>). The angelic messenger explained that this conception would be brought about by the coming of the Holy Spirit upon her and by the overshadowing power of the Most High (v 35). For this reason the child would be not only Jesus and Immanuel but he would be called holy, the Son of God, God manifest in the flesh (Jn 1:18); the child would be unique, being both God and man.<\/p>\n<p>There were great distinctions between the Immanuel of Isaiah’s day and Immanuel the son of Mary. The first was a type; the other, the antitype. The first was the shadow; the other, the reality. The one symbolized deliverance from foreign oppression; the second was the Deliverer from the oppressor. The first represented God’s presence for but a few years; the second Immanuel is the son who lives forever.<\/p>\n<p>The concept of “God with us” was often reiterated by Jesus. He told his disciples that where two or three gathered in his name he would be present (Mt 18:20). Before his ascension, he assured them that he would be with them until the end of the age (28:20).<\/p>\n<p>He spoke also of the promise of the Holy Spirit, who “lives with you now and later will be in you” (Jn 14:17, <span>nlt<\/span>), who will abide with them forever (v 16). The “God with us” indwelling is spoken of in Colossians 1:27: “Christ lives in you.” In the consummation of all things, as shown to the apostle John, the Lord said: “Look, the home of God is now among his people! He will live with them, and they will be his people. God himself will be with them” (Rv 21:3, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> God, Names of; Messiah.<\/p>","summary_ro":"IMMANUEL Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of t...","summary_en":"IMMANUEL Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of t...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51142,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:5","title_en":"Study Note: Isaia 8:5","content_ro":"<p><strong>8:5-10<\/strong> This prophecy connects the sign of Maher-shalal-hash-baz with the sign of Immanuel (8:8, 10).<\/p>","content_en":"<p><strong>8:5-10<\/strong> This prophecy connects the sign of Maher-shalal-hash-baz with the sign of Immanuel (8:8, 10).<\/p>","summary_ro":"8:5-10 This prophecy connects the sign of Maher-shalal-hash-baz with the sign of Immanuel (8:8, 10).","summary_en":"8:5-10 This prophecy connects the sign of Maher-shalal-hash-baz with the sign of Immanuel (8:8, 10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78768,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:5","title_en":"Study Note: Isaia 8:5","content_ro":"<p><strong>8:5-10<\/strong> This prophecy connects the sign of Maher-shalal-hash-baz with the sign of Immanuel (8:8, 10).<\/p>","content_en":"<p><strong>8:5-10<\/strong> This prophecy connects the sign of Maher-shalal-hash-baz with the sign of Immanuel (8:8, 10).<\/p>","summary_ro":"8:5-10 This prophecy connects the sign of Maher-shalal-hash-baz with the sign of Immanuel (8:8, 10).","summary_en":"8:5-10 This prophecy connects the sign of Maher-shalal-hash-baz with the sign of Immanuel (8:8, 10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106394,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:5","title_en":"Study Note: Isaia 8:5","content_ro":"<p><strong>8:5-10<\/strong> This prophecy connects the sign of Maher-shalal-hash-baz with the sign of Immanuel (8:8, 10).<\/p>","content_en":"<p><strong>8:5-10<\/strong> This prophecy connects the sign of Maher-shalal-hash-baz with the sign of Immanuel (8:8, 10).<\/p>","summary_ro":"8:5-10 This prophecy connects the sign of Maher-shalal-hash-baz with the sign of Immanuel (8:8, 10).","summary_en":"8:5-10 This prophecy connects the sign of Maher-shalal-hash-baz with the sign of Immanuel (8:8, 10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134020,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:5","title_en":"Study Note: Isaia 8:5","content_ro":"<p><strong>8:5-10<\/strong> This prophecy connects the sign of Maher-shalal-hash-baz with the sign of Immanuel (8:8, 10).<\/p>","content_en":"<p><strong>8:5-10<\/strong> This prophecy connects the sign of Maher-shalal-hash-baz with the sign of Immanuel (8:8, 10).<\/p>","summary_ro":"8:5-10 This prophecy connects the sign of Maher-shalal-hash-baz with the sign of Immanuel (8:8, 10).","summary_en":"8:5-10 This prophecy connects the sign of Maher-shalal-hash-baz with the sign of Immanuel (8:8, 10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":13621,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gentleness","title_en":"Gentleness","content_ro":"<h3>GENTLENESS<\/h3>\n<p>In the OT an attitude of humility or bending low (2 Sm 22:36, <span>kjv<\/span>; cf. Ps 18:35, <span>kjv<\/span>). Its adjectival and adverbial forms (“gentle,” “gently”) can mean courteous and unpretentious (Prv 15:4), quiet and tender (Dt 32:2; Is 8:6), or unharsh (2 Sm 18:5; Jb 15:11).<\/p>\n<p>In the NT several words are translated “gentleness,” “gentle,” or “gently.” Shades of meaning include (1) mildness, meekness, forbearance (Mt 11:29; 1 Cor 4:21; 2 Cor 10:1; Gal 5:23; 1 Tm 6:11; 1 Pt 3:4, 15), or a courteous and unassuming attitude (2 Tm 2:25); (2) kindness expressed toward others (1 Thes 2:7; 2 Tm 2:24, <span>kjv<\/span>); and (3) fitting, fair, or seemly (1 Tm 3:3; Ti 3:2; 1 Pt 2:18). Church leaders and other believers are instructed to deal gently with those who stumble (Gal 6:1), oppose the faith (2 Tm 2:25), or are ignorant and wayward (Heb 5:2).<\/p>","content_en":"<h3>GENTLENESS<\/h3>\n<p>In the OT an attitude of humility or bending low (2 Sm 22:36, <span>kjv<\/span>; cf. Ps 18:35, <span>kjv<\/span>). Its adjectival and adverbial forms (“gentle,” “gently”) can mean courteous and unpretentious (Prv 15:4), quiet and tender (Dt 32:2; Is 8:6), or unharsh (2 Sm 18:5; Jb 15:11).<\/p>\n<p>In the NT several words are translated “gentleness,” “gentle,” or “gently.” Shades of meaning include (1) mildness, meekness, forbearance (Mt 11:29; 1 Cor 4:21; 2 Cor 10:1; Gal 5:23; 1 Tm 6:11; 1 Pt 3:4, 15), or a courteous and unassuming attitude (2 Tm 2:25); (2) kindness expressed toward others (1 Thes 2:7; 2 Tm 2:24, <span>kjv<\/span>); and (3) fitting, fair, or seemly (1 Tm 3:3; Ti 3:2; 1 Pt 2:18). Church leaders and other believers are instructed to deal gently with those who stumble (Gal 6:1), oppose the faith (2 Tm 2:25), or are ignorant and wayward (Heb 5:2).<\/p>","summary_ro":"GENTLENESS In the OT an attitude of humility or bending low (2 Sm 22:36, kjv; cf. Ps 18:35, kjv). Its adjectival and adverbial forms (“gentle,” “gently”) can mean courteous and unpretentious (Prv 15:4), quiet and tender (Dt 32:2; Is 8:6), or unharsh (2 Sm 18:5; Jb 15:11). In the NT several words are translated “gentleness,” “gentle,” or “gently.” Shades of meaning include (1) mildness, meekness, forbearance (Mt 11:29; 1 Cor 4:21; 2 Cor 10:1; Gal 5:23; 1 Tm 6:11; 1 Pt 3:4, 15), or a courteous ...","summary_en":"GENTLENESS In the OT an attitude of humility or bending low (2 Sm 22:36, kjv; cf. Ps 18:35, kjv). Its adjectival and adverbial forms (“gentle,” “gently”) can mean courteous and unpretentious (Prv 15:4), quiet and tender (Dt 32:2; Is 8:6), or unharsh (2 Sm 18:5; Jb 15:11). In the NT several words are translated “gentleness,” “gentle,” or “gently.” Shades of meaning include (1) mildness, meekness, forbearance (Mt 11:29; 1 Cor 4:21; 2 Cor 10:1; Gal 5:23; 1 Tm 6:11; 1 Pt 3:4, 15), or a courteous ...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17800,"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":29422,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pekah","title_en":"Pekah","content_ro":"<h3>PEKAH<\/h3>\n<p>Son of Remaliah and 18th king of Israel. His name means “he has opened [the eyes].” It is an abbreviated form of the name of his predecessor, Pekahiah, “Yahweh has opened [the eyes].” The name has been found on a fragment of an eighth-century-<span>BC<\/span> wine jar from Hazor stratum V, the level destroyed by Tiglath-pileser in 734 <span>BC<\/span>. It is thought that this is a reference to Pekah and to a kind of wine. It is likely that the usurper Pekah was so eager to ensure his position as king that he deliberately assumed the name of his predecessor. Moreover, Isaiah refers to him as the “son of Remaliah,” almost scornfully, to indicate his nonroyal descent. But when Isaiah refers to his heathen ally, he uses the specific name “Rezin, the king of Syria” (Is 7:4-9; 8:6).<\/p>\n<p class=\"h2\" id=\"AccessiontotheThrone\">Accession to the Throne<\/p>\n<p>Pekah, an officer of Pekahiah, was the third man in a chariot, apart from the driver and the warrior. He was the shield and armor bearer of the warrior. In time the term came to signify a royal aide-de-camp.<\/p>\n<p>The account of Pekah’s murder of Pekahiah has been somewhat obscured because of the difficulty in understanding the terms Argob and Arieh (2 Kgs 15:25). Some translators and commentators have thought these referred to persons, whereas others have held these are place-names. Some scholars radically alter the text here and eliminate the troublesome words by claiming they were a scribal mistake or emendation. A key seems to have been found by comparing them with the Ugaritic. The terms mean “eagle” and “lion,” respectively. Thus, Pekah was murdered “near the eagle and the lion.” It is suggested that this means he was put to death near the guardian sphinxes of his palace. Such sphinxes were a common motif in ancient eastern palaces and were duplicated on ivory plaques erected in the gateway. This interpretation seems very plausible, since it avoids critical emendation and solves the major problems in the text.<\/p>\n<p class=\"h2\" id=\"PoliticalSignificance\">Political Significance<\/p>\n<p>The brilliant Tiglath-pileser III, leading the kingdom of Assyria to prominence, appeared on Israel’s border. Menahem deemed it wise to become tributary to him. Apparently Pekahiah, Menahem’s successor, could not appease the Assyrians during his short reign. The conciliatory efforts of Menahem and Pekahiah may well have prompted the Syrians to conspire with Pekah, the army officer, to gain control of the throne of Samaria in order to present a united military front against Assyrian encroachment. Once Samaria was under control, the Syrians led by Rezin, Israel ruled by Pekah, and several Transjordanian kingdoms formed a powerful alliance.<\/p>\n<p>In time Pekah and Rezin began to pressure the kingdom of Judah in order to induce it to join their alliance against the impending Assyrian attack. Jotham resisted their invitations and fortified the Judean hill country. Jotham’s son, Ahaz, continued his father’s policy of noncooperation with the Samaria-Damascus coalition. Pekah and Rezin invaded Judah with the intent of taking Jerusalem and placing “the son of Tabeel” on the throne of Judah in Ahaz’s place (Is 7:1-6). He presumably was a son of Uzziah or Jotham by a princess of Tabeel. Although the actual siege of Jerusalem was unsuccessful, Pekah and Rezin inflicted severe casualties upon Ahaz’s army. In one day of battle they killed 120,000 men of Judah and carried away 200,000 captives, including women and children. However, the prophet Oded prophesied in Samaria before the army. He urged the leaders of Samaria to return the captives. The leaders heeded the prophetic word and sent the captives back to Jericho (2 Chr 28:8-15).<\/p>\n<p>Rezin’s revolt against Assyria brought a quick response from Tiglath-pileser, who laid siege to Damascus in 734 <span>BC<\/span>. The city fell in 732 <span>BC<\/span>. Another detachment of the Assyrian army descended on the upper districts of Syria and Samaria. Second Kings 15:29 lists the districts and cities that were overrun. They included Gilead (regions beyond Jordan), Naphtali (regions lying to the west of the lakes of Galilee and Merom), and all Galilee as far south as the plain of Esdraelon and the valley of Jezreel. Isaiah refers to this lost tribal territory (Is 9:1-7). From this Assyrian-controlled region the messianic ruler would arise and give light to those who lived in a land of darkness (v 2). Thus Pekah’s kingdom was reduced to a third of its original size by the Assyrian campaign of 734–732 <span>BC<\/span>. In 732 a palace conspiracy led by Hoshea plotted the assassination of Pekah. He was put to death in the coup d’état and the throne was usurped by Hoshea.<\/p>\n<p>The author of Kings evaluates the reign of Pekah as follows: “But Pekah did what was evil in the <span>Lord<\/span>’s sight. He refused to turn from the sins of idolatry that Jeroboam son of Nebat had led Israel to commit” (2 Kgs 15:28, <span>nlt<\/span>). It is likely that he continued the calf worship at the shrines at Dan and Bethel. The continuation of the apostasy during successive regencies was the cause for the judgment that befell the northern kingdom. Pekah is the last king of Israel given such an evaluation.<\/p>","content_en":"<h3>PEKAH<\/h3>\n<p>Son of Remaliah and 18th king of Israel. His name means “he has opened [the eyes].” It is an abbreviated form of the name of his predecessor, Pekahiah, “Yahweh has opened [the eyes].” The name has been found on a fragment of an eighth-century-<span>BC<\/span> wine jar from Hazor stratum V, the level destroyed by Tiglath-pileser in 734 <span>BC<\/span>. It is thought that this is a reference to Pekah and to a kind of wine. It is likely that the usurper Pekah was so eager to ensure his position as king that he deliberately assumed the name of his predecessor. Moreover, Isaiah refers to him as the “son of Remaliah,” almost scornfully, to indicate his nonroyal descent. But when Isaiah refers to his heathen ally, he uses the specific name “Rezin, the king of Syria” (Is 7:4-9; 8:6).<\/p>\n<p class=\"h2\" id=\"AccessiontotheThrone\">Accession to the Throne<\/p>\n<p>Pekah, an officer of Pekahiah, was the third man in a chariot, apart from the driver and the warrior. He was the shield and armor bearer of the warrior. In time the term came to signify a royal aide-de-camp.<\/p>\n<p>The account of Pekah’s murder of Pekahiah has been somewhat obscured because of the difficulty in understanding the terms Argob and Arieh (2 Kgs 15:25). Some translators and commentators have thought these referred to persons, whereas others have held these are place-names. Some scholars radically alter the text here and eliminate the troublesome words by claiming they were a scribal mistake or emendation. A key seems to have been found by comparing them with the Ugaritic. The terms mean “eagle” and “lion,” respectively. Thus, Pekah was murdered “near the eagle and the lion.” It is suggested that this means he was put to death near the guardian sphinxes of his palace. Such sphinxes were a common motif in ancient eastern palaces and were duplicated on ivory plaques erected in the gateway. This interpretation seems very plausible, since it avoids critical emendation and solves the major problems in the text.<\/p>\n<p class=\"h2\" id=\"PoliticalSignificance\">Political Significance<\/p>\n<p>The brilliant Tiglath-pileser III, leading the kingdom of Assyria to prominence, appeared on Israel’s border. Menahem deemed it wise to become tributary to him. Apparently Pekahiah, Menahem’s successor, could not appease the Assyrians during his short reign. The conciliatory efforts of Menahem and Pekahiah may well have prompted the Syrians to conspire with Pekah, the army officer, to gain control of the throne of Samaria in order to present a united military front against Assyrian encroachment. Once Samaria was under control, the Syrians led by Rezin, Israel ruled by Pekah, and several Transjordanian kingdoms formed a powerful alliance.<\/p>\n<p>In time Pekah and Rezin began to pressure the kingdom of Judah in order to induce it to join their alliance against the impending Assyrian attack. Jotham resisted their invitations and fortified the Judean hill country. Jotham’s son, Ahaz, continued his father’s policy of noncooperation with the Samaria-Damascus coalition. Pekah and Rezin invaded Judah with the intent of taking Jerusalem and placing “the son of Tabeel” on the throne of Judah in Ahaz’s place (Is 7:1-6). He presumably was a son of Uzziah or Jotham by a princess of Tabeel. Although the actual siege of Jerusalem was unsuccessful, Pekah and Rezin inflicted severe casualties upon Ahaz’s army. In one day of battle they killed 120,000 men of Judah and carried away 200,000 captives, including women and children. However, the prophet Oded prophesied in Samaria before the army. He urged the leaders of Samaria to return the captives. The leaders heeded the prophetic word and sent the captives back to Jericho (2 Chr 28:8-15).<\/p>\n<p>Rezin’s revolt against Assyria brought a quick response from Tiglath-pileser, who laid siege to Damascus in 734 <span>BC<\/span>. The city fell in 732 <span>BC<\/span>. Another detachment of the Assyrian army descended on the upper districts of Syria and Samaria. Second Kings 15:29 lists the districts and cities that were overrun. They included Gilead (regions beyond Jordan), Naphtali (regions lying to the west of the lakes of Galilee and Merom), and all Galilee as far south as the plain of Esdraelon and the valley of Jezreel. Isaiah refers to this lost tribal territory (Is 9:1-7). From this Assyrian-controlled region the messianic ruler would arise and give light to those who lived in a land of darkness (v 2). Thus Pekah’s kingdom was reduced to a third of its original size by the Assyrian campaign of 734–732 <span>BC<\/span>. In 732 a palace conspiracy led by Hoshea plotted the assassination of Pekah. He was put to death in the coup d’état and the throne was usurped by Hoshea.<\/p>\n<p>The author of Kings evaluates the reign of Pekah as follows: “But Pekah did what was evil in the <span>Lord<\/span>’s sight. He refused to turn from the sins of idolatry that Jeroboam son of Nebat had led Israel to commit” (2 Kgs 15:28, <span>nlt<\/span>). It is likely that he continued the calf worship at the shrines at Dan and Bethel. The continuation of the apostasy during successive regencies was the cause for the judgment that befell the northern kingdom. Pekah is the last king of Israel given such an evaluation.<\/p>","summary_ro":"PEKAH Son of Remaliah and 18th king of Israel. His name means “he has opened [the eyes].” It is an abbreviated form of the name of his predecessor, Pekahiah, “Yahweh has opened [the eyes].” The name has been found on a fragment of an eighth-century-BC wine jar from Hazor stratum V, the level destroyed by Tiglath-pileser in 734 BC. It is thought that this is a reference to Pekah and to a kind of wine. It is likely that the usurper Pekah was so eager to ensure his position as king that he delib...","summary_en":"PEKAH Son of Remaliah and 18th king of Israel. His name means “he has opened [the eyes].” It is an abbreviated form of the name of his predecessor, Pekahiah, “Yahweh has opened [the eyes].” The name has been found on a fragment of an eighth-century-BC wine jar from Hazor stratum V, the level destroyed by Tiglath-pileser in 734 BC. It is thought that this is a reference to Pekah and to a kind of wine. It is likely that the usurper Pekah was so eager to ensure his position as king that he delib...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35062,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shiloah*","title_en":"Shiloah*","content_ro":"<h3>SHILOAH*<\/h3>\n<p>Name of an aqueduct in Jerusalem (Is 8:6; see <span>nlt<\/span> mg). <em>See<\/em> Siloam, Pool of.<\/p>","content_en":"<h3>SHILOAH*<\/h3>\n<p>Name of an aqueduct in Jerusalem (Is 8:6; see <span>nlt<\/span> mg). <em>See<\/em> Siloam, Pool of.<\/p>","summary_ro":"SHILOAH* Name of an aqueduct in Jerusalem (Is 8:6; see nlt mg). See Siloam, Pool of.","summary_en":"SHILOAH* Name of an aqueduct in Jerusalem (Is 8:6; see nlt mg). See Siloam, Pool of.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51143,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:6","title_en":"Study Note: Isaia 8:6","content_ro":"<p><strong>8:6<\/strong> <em>The gently flowing waters of Shiloah<\/em> supplied Jerusalem with water. Here they represent God’s loving presence and provision (see Ps 46:4). • Ahaz <em>rejected<\/em> the sign and the promise of God’s protection. He was not a man of faith (Isa 7:9), and now <em>the people<\/em> were following in his footsteps by placing their hope in Assyria to save them from <em>King Rezin and King Pekah<\/em> (cp. 7:7-9, 16).<\/p>","content_en":"<p><strong>8:6<\/strong> <em>The gently flowing waters of Shiloah<\/em> supplied Jerusalem with water. Here they represent God’s loving presence and provision (see Ps 46:4). • Ahaz <em>rejected<\/em> the sign and the promise of God’s protection. He was not a man of faith (Isa 7:9), and now <em>the people<\/em> were following in his footsteps by placing their hope in Assyria to save them from <em>King Rezin and King Pekah<\/em> (cp. 7:7-9, 16).<\/p>","summary_ro":"8:6 The gently flowing waters of Shiloah supplied Jerusalem with water. Here they represent God’s loving presence and provision (see Ps 46:4). • Ahaz rejected the sign and the promise of God’s protection. He was not a man of faith (Isa 7:9), and now the people were following in his footsteps by placing their hope in Assyria to save them from King Rezin and King Pekah (cp. 7:7-9, 16).","summary_en":"8:6 The gently flowing waters of Shiloah supplied Jerusalem with water. Here they represent God’s loving presence and provision (see Ps 46:4). • Ahaz rejected the sign and the promise of God’s protection. He was not a man of faith (Isa 7:9), and now the people were following in his footsteps by placing their hope in Assyria to save them from King Rezin and King Pekah (cp. 7:7-9, 16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78769,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:6","title_en":"Study Note: Isaia 8:6","content_ro":"<p><strong>8:6<\/strong> <em>The gently flowing waters of Shiloah<\/em> supplied Jerusalem with water. Here they represent God’s loving presence and provision (see Ps 46:4). • Ahaz <em>rejected<\/em> the sign and the promise of God’s protection. He was not a man of faith (Isa 7:9), and now <em>the people<\/em> were following in his footsteps by placing their hope in Assyria to save them from <em>King Rezin and King Pekah<\/em> (cp. 7:7-9, 16).<\/p>","content_en":"<p><strong>8:6<\/strong> <em>The gently flowing waters of Shiloah<\/em> supplied Jerusalem with water. Here they represent God’s loving presence and provision (see Ps 46:4). • Ahaz <em>rejected<\/em> the sign and the promise of God’s protection. He was not a man of faith (Isa 7:9), and now <em>the people<\/em> were following in his footsteps by placing their hope in Assyria to save them from <em>King Rezin and King Pekah<\/em> (cp. 7:7-9, 16).<\/p>","summary_ro":"8:6 The gently flowing waters of Shiloah supplied Jerusalem with water. Here they represent God’s loving presence and provision (see Ps 46:4). • Ahaz rejected the sign and the promise of God’s protection. He was not a man of faith (Isa 7:9), and now the people were following in his footsteps by placing their hope in Assyria to save them from King Rezin and King Pekah (cp. 7:7-9, 16).","summary_en":"8:6 The gently flowing waters of Shiloah supplied Jerusalem with water. Here they represent God’s loving presence and provision (see Ps 46:4). • Ahaz rejected the sign and the promise of God’s protection. He was not a man of faith (Isa 7:9), and now the people were following in his footsteps by placing their hope in Assyria to save them from King Rezin and King Pekah (cp. 7:7-9, 16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106395,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:6","title_en":"Study Note: Isaia 8:6","content_ro":"<p><strong>8:6<\/strong> <em>The gently flowing waters of Shiloah<\/em> supplied Jerusalem with water. Here they represent God’s loving presence and provision (see Ps 46:4). • Ahaz <em>rejected<\/em> the sign and the promise of God’s protection. He was not a man of faith (Isa 7:9), and now <em>the people<\/em> were following in his footsteps by placing their hope in Assyria to save them from <em>King Rezin and King Pekah<\/em> (cp. 7:7-9, 16).<\/p>","content_en":"<p><strong>8:6<\/strong> <em>The gently flowing waters of Shiloah<\/em> supplied Jerusalem with water. Here they represent God’s loving presence and provision (see Ps 46:4). • Ahaz <em>rejected<\/em> the sign and the promise of God’s protection. He was not a man of faith (Isa 7:9), and now <em>the people<\/em> were following in his footsteps by placing their hope in Assyria to save them from <em>King Rezin and King Pekah<\/em> (cp. 7:7-9, 16).<\/p>","summary_ro":"8:6 The gently flowing waters of Shiloah supplied Jerusalem with water. Here they represent God’s loving presence and provision (see Ps 46:4). • Ahaz rejected the sign and the promise of God’s protection. He was not a man of faith (Isa 7:9), and now the people were following in his footsteps by placing their hope in Assyria to save them from King Rezin and King Pekah (cp. 7:7-9, 16).","summary_en":"8:6 The gently flowing waters of Shiloah supplied Jerusalem with water. Here they represent God’s loving presence and provision (see Ps 46:4). • Ahaz rejected the sign and the promise of God’s protection. He was not a man of faith (Isa 7:9), and now the people were following in his footsteps by placing their hope in Assyria to save them from King Rezin and King Pekah (cp. 7:7-9, 16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134021,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:6","title_en":"Study Note: Isaia 8:6","content_ro":"<p><strong>8:6<\/strong> <em>The gently flowing waters of Shiloah<\/em> supplied Jerusalem with water. Here they represent God’s loving presence and provision (see Ps 46:4). • Ahaz <em>rejected<\/em> the sign and the promise of God’s protection. He was not a man of faith (Isa 7:9), and now <em>the people<\/em> were following in his footsteps by placing their hope in Assyria to save them from <em>King Rezin and King Pekah<\/em> (cp. 7:7-9, 16).<\/p>","content_en":"<p><strong>8:6<\/strong> <em>The gently flowing waters of Shiloah<\/em> supplied Jerusalem with water. Here they represent God’s loving presence and provision (see Ps 46:4). • Ahaz <em>rejected<\/em> the sign and the promise of God’s protection. He was not a man of faith (Isa 7:9), and now <em>the people<\/em> were following in his footsteps by placing their hope in Assyria to save them from <em>King Rezin and King Pekah<\/em> (cp. 7:7-9, 16).<\/p>","summary_ro":"8:6 The gently flowing waters of Shiloah supplied Jerusalem with water. Here they represent God’s loving presence and provision (see Ps 46:4). • Ahaz rejected the sign and the promise of God’s protection. He was not a man of faith (Isa 7:9), and now the people were following in his footsteps by placing their hope in Assyria to save them from King Rezin and King Pekah (cp. 7:7-9, 16).","summary_en":"8:6 The gently flowing waters of Shiloah supplied Jerusalem with water. Here they represent God’s loving presence and provision (see Ps 46:4). • Ahaz rejected the sign and the promise of God’s protection. He was not a man of faith (Isa 7:9), and now the people were following in his footsteps by placing their hope in Assyria to save them from King Rezin and King Pekah (cp. 7:7-9, 16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":51144,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:7","title_en":"Study Note: Isaia 8:7","content_ro":"<p><strong>8:7<\/strong> The <em>mighty flood from the Euphrates River<\/em> represents the invading Assyrian army (see Jer 47:2). The river would <em>overflow all its channels<\/em> when the Assyrians marched deep into Judah. This stood as a frightening contrast with the gently flowing waters of Shiloah (Isa 8:6).<\/p>","content_en":"<p><strong>8:7<\/strong> The <em>mighty flood from the Euphrates River<\/em> represents the invading Assyrian army (see Jer 47:2). The river would <em>overflow all its channels<\/em> when the Assyrians marched deep into Judah. This stood as a frightening contrast with the gently flowing waters of Shiloah (Isa 8:6).<\/p>","summary_ro":"8:7 The mighty flood from the Euphrates River represents the invading Assyrian army (see Jer 47:2). The river would overflow all its channels when the Assyrians marched deep into Judah. This stood as a frightening contrast with the gently flowing waters of Shiloah (Isa 8:6).","summary_en":"8:7 The mighty flood from the Euphrates River represents the invading Assyrian army (see Jer 47:2). The river would overflow all its channels when the Assyrians marched deep into Judah. This stood as a frightening contrast with the gently flowing waters of Shiloah (Isa 8:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78770,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:7","title_en":"Study Note: Isaia 8:7","content_ro":"<p><strong>8:7<\/strong> The <em>mighty flood from the Euphrates River<\/em> represents the invading Assyrian army (see Jer 47:2). The river would <em>overflow all its channels<\/em> when the Assyrians marched deep into Judah. This stood as a frightening contrast with the gently flowing waters of Shiloah (Isa 8:6).<\/p>","content_en":"<p><strong>8:7<\/strong> The <em>mighty flood from the Euphrates River<\/em> represents the invading Assyrian army (see Jer 47:2). The river would <em>overflow all its channels<\/em> when the Assyrians marched deep into Judah. This stood as a frightening contrast with the gently flowing waters of Shiloah (Isa 8:6).<\/p>","summary_ro":"8:7 The mighty flood from the Euphrates River represents the invading Assyrian army (see Jer 47:2). The river would overflow all its channels when the Assyrians marched deep into Judah. This stood as a frightening contrast with the gently flowing waters of Shiloah (Isa 8:6).","summary_en":"8:7 The mighty flood from the Euphrates River represents the invading Assyrian army (see Jer 47:2). The river would overflow all its channels when the Assyrians marched deep into Judah. This stood as a frightening contrast with the gently flowing waters of Shiloah (Isa 8:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106396,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:7","title_en":"Study Note: Isaia 8:7","content_ro":"<p><strong>8:7<\/strong> The <em>mighty flood from the Euphrates River<\/em> represents the invading Assyrian army (see Jer 47:2). The river would <em>overflow all its channels<\/em> when the Assyrians marched deep into Judah. This stood as a frightening contrast with the gently flowing waters of Shiloah (Isa 8:6).<\/p>","content_en":"<p><strong>8:7<\/strong> The <em>mighty flood from the Euphrates River<\/em> represents the invading Assyrian army (see Jer 47:2). The river would <em>overflow all its channels<\/em> when the Assyrians marched deep into Judah. This stood as a frightening contrast with the gently flowing waters of Shiloah (Isa 8:6).<\/p>","summary_ro":"8:7 The mighty flood from the Euphrates River represents the invading Assyrian army (see Jer 47:2). The river would overflow all its channels when the Assyrians marched deep into Judah. This stood as a frightening contrast with the gently flowing waters of Shiloah (Isa 8:6).","summary_en":"8:7 The mighty flood from the Euphrates River represents the invading Assyrian army (see Jer 47:2). The river would overflow all its channels when the Assyrians marched deep into Judah. This stood as a frightening contrast with the gently flowing waters of Shiloah (Isa 8:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134022,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:7","title_en":"Study Note: Isaia 8:7","content_ro":"<p><strong>8:7<\/strong> The <em>mighty flood from the Euphrates River<\/em> represents the invading Assyrian army (see Jer 47:2). The river would <em>overflow all its channels<\/em> when the Assyrians marched deep into Judah. This stood as a frightening contrast with the gently flowing waters of Shiloah (Isa 8:6).<\/p>","content_en":"<p><strong>8:7<\/strong> The <em>mighty flood from the Euphrates River<\/em> represents the invading Assyrian army (see Jer 47:2). The river would <em>overflow all its channels<\/em> when the Assyrians marched deep into Judah. This stood as a frightening contrast with the gently flowing waters of Shiloah (Isa 8:6).<\/p>","summary_ro":"8:7 The mighty flood from the Euphrates River represents the invading Assyrian army (see Jer 47:2). The river would overflow all its channels when the Assyrians marched deep into Judah. This stood as a frightening contrast with the gently flowing waters of Shiloah (Isa 8:6).","summary_en":"8:7 The mighty flood from the Euphrates River represents the invading Assyrian army (see Jer 47:2). The river would overflow all its channels when the Assyrians marched deep into Judah. This stood as a frightening contrast with the gently flowing waters of Shiloah (Isa 8:6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":17228,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Immanuel","title_en":"Immanuel","content_ro":"<h3>IMMANUEL<\/h3>\n<p>Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of the birth of the incarnate God, Jesus the Messiah, as shown in Matthew.<\/p>\n<p class=\"h2\" id=\"TheProphecyinIsaiahsDay\">The Prophecy in Isaiah’s Day<\/p>\n<p>In focusing on the birth of Jesus as Immanuel, there has been some neglect of the historical fulfillment that occurred in the time of Ahaz. Ahaz was the son of a good king, Jotham and the grandson of another godly ruler, Uzziah, but his reign was marked by apostasy and idolatry. He made “molten images” for the Baals, offered incense in the Hinnom Valley, and even burned his sons as an offering (2 Chr 28:2-4). Because of this, the Lord gave him into the hand of Rezin, king of Syria, and of Pekah, king of Israel. The Edomites also invaded Judah, and the Philistines attacked the Shephelah and the Negev and took several cities (vv 17-18).<\/p>\n<p>Ahaz appealed to Tiglath-pileser III of Assyria (745–727 <span>BC<\/span>) for help against Israel and Syria. Tiglath-pileser accepted tribute from Ahaz, but attacked him instead of helping him (2 Chr 28:20-21). When he went to Damascus to meet the Assyrian king, Ahaz saw an altar, upon which he made offerings to the gods of Syria (v 23). He had a replica of this made and placed in the temple of Jerusalem (2 Kgs 16:10-12). The prophet Isaiah was directed to accost Ahaz at the end of the conduit of the upper pool. God’s message to the king was to “take heart,” for the attacking kings would fall (Is 7:7-9). Isaiah directed Ahaz to ask the Lord for a sign of this, but the king demurred, having a sudden attack of piety (v 12).<\/p>\n<p>Upon this refusal, the Lord gave to Ahaz a sign: a young woman would conceive and bear a son and call his name Immanuel (Is 7:14). That son would be able to distinguish good from evil by the time he was old enough to eat curds and wild honey, but even before that, the two kings would be removed and the king of Assyria would devastate their lands. The people would be taken away captive, so that the land would lie desolate and uncultivated. A man would have a cow to provide milk for curds, and wild honey would be gathered from the tangle of brush in the untended land.<\/p>\n<p>The identity of this woman and child in Isaiah’s time is uncertain. It has been proposed that the woman was Abijah, the wife of Ahaz, and that their son, Hezekiah, was this Immanuel. This is not demonstrable, and it seems inappropriate that a man like Ahaz should be the father of Immanuel.<\/p>\n<p>It has also been suggested that the wife of Isaiah was the mother of Immanuel. Isaiah 7:14 tells of the prospective birth of Immanuel; 8:3 tells of the conception and birth of Isaiah’s son, whose name, Maher-shalal-hash-baz (“swift to plunder and quick to spoil”) is related to the prediction of the fall of Judah’s enemies, for before the child would learn to talk, the lands of Syria and Israel would be taken by the king of Assyria (Is 8:4). Isaiah’s statement that he and his children were “signs and portents in Israel from the <span>Lord<\/span>” (v 18, <span>rsv<\/span>) enhances the view that it was his son who was also named Immanuel.<\/p>\n<p>The Lord then directed a message to Immanuel (Is 8:5-10). Because the people had refused the gracious invitation of the Lord, the Assyrians would scourge and fill the land of Immanuel. The plotting and plans of the people would come to nothing, for “God is with us” <em>(<\/em><span class=\"hebrew\" lang=\"he\">‘immanu’el<\/span><em>).<\/em> This is a play on words, using the name Immanuel to express the truth of the Lord’s presence.<\/p>\n<p class=\"h2\" id=\"TheProphecyFulfilledinJesus\">The Prophecy Fulfilled in Jesus<\/p>\n<p>In the fullness of time God sent forth his son; more than 700 years after Ahaz, Jesus was born and here all ambiguities fade away. His mother was a virgin from Nazareth named Mary (Miriam), betrothed to a solid citizen named Joseph. Matthew 1:23 cites Isaiah 7:14 as being fulfilled in the birth of Jesus. The Scripture is very explicit in stating that Mary had no sexual contact with her husband prior to the birth of Jesus (Mt 1:25). The same precision is seen in the Gospel of Luke. When the announcement of this child’s conception was made to Mary, she asked, “How can this be, since I have no husband?” (Lk 1:34, <span>rsv<\/span>). The angelic messenger explained that this conception would be brought about by the coming of the Holy Spirit upon her and by the overshadowing power of the Most High (v 35). For this reason the child would be not only Jesus and Immanuel but he would be called holy, the Son of God, God manifest in the flesh (Jn 1:18); the child would be unique, being both God and man.<\/p>\n<p>There were great distinctions between the Immanuel of Isaiah’s day and Immanuel the son of Mary. The first was a type; the other, the antitype. The first was the shadow; the other, the reality. The one symbolized deliverance from foreign oppression; the second was the Deliverer from the oppressor. The first represented God’s presence for but a few years; the second Immanuel is the son who lives forever.<\/p>\n<p>The concept of “God with us” was often reiterated by Jesus. He told his disciples that where two or three gathered in his name he would be present (Mt 18:20). Before his ascension, he assured them that he would be with them until the end of the age (28:20).<\/p>\n<p>He spoke also of the promise of the Holy Spirit, who “lives with you now and later will be in you” (Jn 14:17, <span>nlt<\/span>), who will abide with them forever (v 16). The “God with us” indwelling is spoken of in Colossians 1:27: “Christ lives in you.” In the consummation of all things, as shown to the apostle John, the Lord said: “Look, the home of God is now among his people! He will live with them, and they will be his people. God himself will be with them” (Rv 21:3, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> God, Names of; Messiah.<\/p>","content_en":"<h3>IMMANUEL<\/h3>\n<p>Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of the birth of the incarnate God, Jesus the Messiah, as shown in Matthew.<\/p>\n<p class=\"h2\" id=\"TheProphecyinIsaiahsDay\">The Prophecy in Isaiah’s Day<\/p>\n<p>In focusing on the birth of Jesus as Immanuel, there has been some neglect of the historical fulfillment that occurred in the time of Ahaz. Ahaz was the son of a good king, Jotham and the grandson of another godly ruler, Uzziah, but his reign was marked by apostasy and idolatry. He made “molten images” for the Baals, offered incense in the Hinnom Valley, and even burned his sons as an offering (2 Chr 28:2-4). Because of this, the Lord gave him into the hand of Rezin, king of Syria, and of Pekah, king of Israel. The Edomites also invaded Judah, and the Philistines attacked the Shephelah and the Negev and took several cities (vv 17-18).<\/p>\n<p>Ahaz appealed to Tiglath-pileser III of Assyria (745–727 <span>BC<\/span>) for help against Israel and Syria. Tiglath-pileser accepted tribute from Ahaz, but attacked him instead of helping him (2 Chr 28:20-21). When he went to Damascus to meet the Assyrian king, Ahaz saw an altar, upon which he made offerings to the gods of Syria (v 23). He had a replica of this made and placed in the temple of Jerusalem (2 Kgs 16:10-12). The prophet Isaiah was directed to accost Ahaz at the end of the conduit of the upper pool. God’s message to the king was to “take heart,” for the attacking kings would fall (Is 7:7-9). Isaiah directed Ahaz to ask the Lord for a sign of this, but the king demurred, having a sudden attack of piety (v 12).<\/p>\n<p>Upon this refusal, the Lord gave to Ahaz a sign: a young woman would conceive and bear a son and call his name Immanuel (Is 7:14). That son would be able to distinguish good from evil by the time he was old enough to eat curds and wild honey, but even before that, the two kings would be removed and the king of Assyria would devastate their lands. The people would be taken away captive, so that the land would lie desolate and uncultivated. A man would have a cow to provide milk for curds, and wild honey would be gathered from the tangle of brush in the untended land.<\/p>\n<p>The identity of this woman and child in Isaiah’s time is uncertain. It has been proposed that the woman was Abijah, the wife of Ahaz, and that their son, Hezekiah, was this Immanuel. This is not demonstrable, and it seems inappropriate that a man like Ahaz should be the father of Immanuel.<\/p>\n<p>It has also been suggested that the wife of Isaiah was the mother of Immanuel. Isaiah 7:14 tells of the prospective birth of Immanuel; 8:3 tells of the conception and birth of Isaiah’s son, whose name, Maher-shalal-hash-baz (“swift to plunder and quick to spoil”) is related to the prediction of the fall of Judah’s enemies, for before the child would learn to talk, the lands of Syria and Israel would be taken by the king of Assyria (Is 8:4). Isaiah’s statement that he and his children were “signs and portents in Israel from the <span>Lord<\/span>” (v 18, <span>rsv<\/span>) enhances the view that it was his son who was also named Immanuel.<\/p>\n<p>The Lord then directed a message to Immanuel (Is 8:5-10). Because the people had refused the gracious invitation of the Lord, the Assyrians would scourge and fill the land of Immanuel. The plotting and plans of the people would come to nothing, for “God is with us” <em>(<\/em><span class=\"hebrew\" lang=\"he\">‘immanu’el<\/span><em>).<\/em> This is a play on words, using the name Immanuel to express the truth of the Lord’s presence.<\/p>\n<p class=\"h2\" id=\"TheProphecyFulfilledinJesus\">The Prophecy Fulfilled in Jesus<\/p>\n<p>In the fullness of time God sent forth his son; more than 700 years after Ahaz, Jesus was born and here all ambiguities fade away. His mother was a virgin from Nazareth named Mary (Miriam), betrothed to a solid citizen named Joseph. Matthew 1:23 cites Isaiah 7:14 as being fulfilled in the birth of Jesus. The Scripture is very explicit in stating that Mary had no sexual contact with her husband prior to the birth of Jesus (Mt 1:25). The same precision is seen in the Gospel of Luke. When the announcement of this child’s conception was made to Mary, she asked, “How can this be, since I have no husband?” (Lk 1:34, <span>rsv<\/span>). The angelic messenger explained that this conception would be brought about by the coming of the Holy Spirit upon her and by the overshadowing power of the Most High (v 35). For this reason the child would be not only Jesus and Immanuel but he would be called holy, the Son of God, God manifest in the flesh (Jn 1:18); the child would be unique, being both God and man.<\/p>\n<p>There were great distinctions between the Immanuel of Isaiah’s day and Immanuel the son of Mary. The first was a type; the other, the antitype. The first was the shadow; the other, the reality. The one symbolized deliverance from foreign oppression; the second was the Deliverer from the oppressor. The first represented God’s presence for but a few years; the second Immanuel is the son who lives forever.<\/p>\n<p>The concept of “God with us” was often reiterated by Jesus. He told his disciples that where two or three gathered in his name he would be present (Mt 18:20). Before his ascension, he assured them that he would be with them until the end of the age (28:20).<\/p>\n<p>He spoke also of the promise of the Holy Spirit, who “lives with you now and later will be in you” (Jn 14:17, <span>nlt<\/span>), who will abide with them forever (v 16). The “God with us” indwelling is spoken of in Colossians 1:27: “Christ lives in you.” In the consummation of all things, as shown to the apostle John, the Lord said: “Look, the home of God is now among his people! He will live with them, and they will be his people. God himself will be with them” (Rv 21:3, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> God, Names of; Messiah.<\/p>","summary_ro":"IMMANUEL Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of t...","summary_en":"IMMANUEL Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of t...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51145,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:8","title_en":"Study Note: Isaia 8:8","content_ro":"<p><strong>8:8<\/strong> <em>chin deep:<\/em> Judah barely survived the Assyrian assaults in 701 <span>BC<\/span> (see chs 36–37). • <em>submerging your land from one end to the other:<\/em> From north to south, Judah was nearly devastated, except for the city of Jerusalem (see 1:8-9; chs 36–37). • <em>Immanuel:<\/em> Despite their failure to trust him and the disaster it brought, God was still with his people (see 7:14).<\/p>","content_en":"<p><strong>8:8<\/strong> <em>chin deep:<\/em> Judah barely survived the Assyrian assaults in 701 <span>BC<\/span> (see chs 36–37). • <em>submerging your land from one end to the other:<\/em> From north to south, Judah was nearly devastated, except for the city of Jerusalem (see 1:8-9; chs 36–37). • <em>Immanuel:<\/em> Despite their failure to trust him and the disaster it brought, God was still with his people (see 7:14).<\/p>","summary_ro":"8:8 chin deep: Judah barely survived the Assyrian assaults in 701 BC (see chs 36–37). • submerging your land from one end to the other: From north to south, Judah was nearly devastated, except for the city of Jerusalem (see 1:8-9; chs 36–37). • Immanuel: Despite their failure to trust him and the disaster it brought, God was still with his people (see 7:14).","summary_en":"8:8 chin deep: Judah barely survived the Assyrian assaults in 701 BC (see chs 36–37). • submerging your land from one end to the other: From north to south, Judah was nearly devastated, except for the city of Jerusalem (see 1:8-9; chs 36–37). • Immanuel: Despite their failure to trust him and the disaster it brought, God was still with his people (see 7:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78771,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:8","title_en":"Study Note: Isaia 8:8","content_ro":"<p><strong>8:8<\/strong> <em>chin deep:<\/em> Judah barely survived the Assyrian assaults in 701 <span>BC<\/span> (see chs 36–37). • <em>submerging your land from one end to the other:<\/em> From north to south, Judah was nearly devastated, except for the city of Jerusalem (see 1:8-9; chs 36–37). • <em>Immanuel:<\/em> Despite their failure to trust him and the disaster it brought, God was still with his people (see 7:14).<\/p>","content_en":"<p><strong>8:8<\/strong> <em>chin deep:<\/em> Judah barely survived the Assyrian assaults in 701 <span>BC<\/span> (see chs 36–37). • <em>submerging your land from one end to the other:<\/em> From north to south, Judah was nearly devastated, except for the city of Jerusalem (see 1:8-9; chs 36–37). • <em>Immanuel:<\/em> Despite their failure to trust him and the disaster it brought, God was still with his people (see 7:14).<\/p>","summary_ro":"8:8 chin deep: Judah barely survived the Assyrian assaults in 701 BC (see chs 36–37). • submerging your land from one end to the other: From north to south, Judah was nearly devastated, except for the city of Jerusalem (see 1:8-9; chs 36–37). • Immanuel: Despite their failure to trust him and the disaster it brought, God was still with his people (see 7:14).","summary_en":"8:8 chin deep: Judah barely survived the Assyrian assaults in 701 BC (see chs 36–37). • submerging your land from one end to the other: From north to south, Judah was nearly devastated, except for the city of Jerusalem (see 1:8-9; chs 36–37). • Immanuel: Despite their failure to trust him and the disaster it brought, God was still with his people (see 7:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106397,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:8","title_en":"Study Note: Isaia 8:8","content_ro":"<p><strong>8:8<\/strong> <em>chin deep:<\/em> Judah barely survived the Assyrian assaults in 701 <span>BC<\/span> (see chs 36–37). • <em>submerging your land from one end to the other:<\/em> From north to south, Judah was nearly devastated, except for the city of Jerusalem (see 1:8-9; chs 36–37). • <em>Immanuel:<\/em> Despite their failure to trust him and the disaster it brought, God was still with his people (see 7:14).<\/p>","content_en":"<p><strong>8:8<\/strong> <em>chin deep:<\/em> Judah barely survived the Assyrian assaults in 701 <span>BC<\/span> (see chs 36–37). • <em>submerging your land from one end to the other:<\/em> From north to south, Judah was nearly devastated, except for the city of Jerusalem (see 1:8-9; chs 36–37). • <em>Immanuel:<\/em> Despite their failure to trust him and the disaster it brought, God was still with his people (see 7:14).<\/p>","summary_ro":"8:8 chin deep: Judah barely survived the Assyrian assaults in 701 BC (see chs 36–37). • submerging your land from one end to the other: From north to south, Judah was nearly devastated, except for the city of Jerusalem (see 1:8-9; chs 36–37). • Immanuel: Despite their failure to trust him and the disaster it brought, God was still with his people (see 7:14).","summary_en":"8:8 chin deep: Judah barely survived the Assyrian assaults in 701 BC (see chs 36–37). • submerging your land from one end to the other: From north to south, Judah was nearly devastated, except for the city of Jerusalem (see 1:8-9; chs 36–37). • Immanuel: Despite their failure to trust him and the disaster it brought, God was still with his people (see 7:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134023,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:8","title_en":"Study Note: Isaia 8:8","content_ro":"<p><strong>8:8<\/strong> <em>chin deep:<\/em> Judah barely survived the Assyrian assaults in 701 <span>BC<\/span> (see chs 36–37). • <em>submerging your land from one end to the other:<\/em> From north to south, Judah was nearly devastated, except for the city of Jerusalem (see 1:8-9; chs 36–37). • <em>Immanuel:<\/em> Despite their failure to trust him and the disaster it brought, God was still with his people (see 7:14).<\/p>","content_en":"<p><strong>8:8<\/strong> <em>chin deep:<\/em> Judah barely survived the Assyrian assaults in 701 <span>BC<\/span> (see chs 36–37). • <em>submerging your land from one end to the other:<\/em> From north to south, Judah was nearly devastated, except for the city of Jerusalem (see 1:8-9; chs 36–37). • <em>Immanuel:<\/em> Despite their failure to trust him and the disaster it brought, God was still with his people (see 7:14).<\/p>","summary_ro":"8:8 chin deep: Judah barely survived the Assyrian assaults in 701 BC (see chs 36–37). • submerging your land from one end to the other: From north to south, Judah was nearly devastated, except for the city of Jerusalem (see 1:8-9; chs 36–37). • Immanuel: Despite their failure to trust him and the disaster it brought, God was still with his people (see 7:14).","summary_en":"8:8 chin deep: Judah barely survived the Assyrian assaults in 701 BC (see chs 36–37). • submerging your land from one end to the other: From north to south, Judah was nearly devastated, except for the city of Jerusalem (see 1:8-9; chs 36–37). • Immanuel: Despite their failure to trust him and the disaster it brought, God was still with his people (see 7:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":51146,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:9","title_en":"Study Note: Isaia 8:9","content_ro":"<p><strong>8:9-10<\/strong> God’s plan to rescue his stubborn people would ultimately be fulfilled. God planned to destroy Assyria, just as he does every other proud nation that rejects him or boasts in its own power.<\/p>","content_en":"<p><strong>8:9-10<\/strong> God’s plan to rescue his stubborn people would ultimately be fulfilled. God planned to destroy Assyria, just as he does every other proud nation that rejects him or boasts in its own power.<\/p>","summary_ro":"8:9-10 God’s plan to rescue his stubborn people would ultimately be fulfilled. God planned to destroy Assyria, just as he does every other proud nation that rejects him or boasts in its own power.","summary_en":"8:9-10 God’s plan to rescue his stubborn people would ultimately be fulfilled. God planned to destroy Assyria, just as he does every other proud nation that rejects him or boasts in its own power.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78772,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:9","title_en":"Study Note: Isaia 8:9","content_ro":"<p><strong>8:9-10<\/strong> God’s plan to rescue his stubborn people would ultimately be fulfilled. God planned to destroy Assyria, just as he does every other proud nation that rejects him or boasts in its own power.<\/p>","content_en":"<p><strong>8:9-10<\/strong> God’s plan to rescue his stubborn people would ultimately be fulfilled. God planned to destroy Assyria, just as he does every other proud nation that rejects him or boasts in its own power.<\/p>","summary_ro":"8:9-10 God’s plan to rescue his stubborn people would ultimately be fulfilled. God planned to destroy Assyria, just as he does every other proud nation that rejects him or boasts in its own power.","summary_en":"8:9-10 God’s plan to rescue his stubborn people would ultimately be fulfilled. God planned to destroy Assyria, just as he does every other proud nation that rejects him or boasts in its own power.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106398,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:9","title_en":"Study Note: Isaia 8:9","content_ro":"<p><strong>8:9-10<\/strong> God’s plan to rescue his stubborn people would ultimately be fulfilled. God planned to destroy Assyria, just as he does every other proud nation that rejects him or boasts in its own power.<\/p>","content_en":"<p><strong>8:9-10<\/strong> God’s plan to rescue his stubborn people would ultimately be fulfilled. God planned to destroy Assyria, just as he does every other proud nation that rejects him or boasts in its own power.<\/p>","summary_ro":"8:9-10 God’s plan to rescue his stubborn people would ultimately be fulfilled. God planned to destroy Assyria, just as he does every other proud nation that rejects him or boasts in its own power.","summary_en":"8:9-10 God’s plan to rescue his stubborn people would ultimately be fulfilled. God planned to destroy Assyria, just as he does every other proud nation that rejects him or boasts in its own power.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134024,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:9","title_en":"Study Note: Isaia 8:9","content_ro":"<p><strong>8:9-10<\/strong> God’s plan to rescue his stubborn people would ultimately be fulfilled. God planned to destroy Assyria, just as he does every other proud nation that rejects him or boasts in its own power.<\/p>","content_en":"<p><strong>8:9-10<\/strong> God’s plan to rescue his stubborn people would ultimately be fulfilled. God planned to destroy Assyria, just as he does every other proud nation that rejects him or boasts in its own power.<\/p>","summary_ro":"8:9-10 God’s plan to rescue his stubborn people would ultimately be fulfilled. God planned to destroy Assyria, just as he does every other proud nation that rejects him or boasts in its own power.","summary_en":"8:9-10 God’s plan to rescue his stubborn people would ultimately be fulfilled. God planned to destroy Assyria, just as he does every other proud nation that rejects him or boasts in its own power.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63793,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in Isaiah","title_en":"Trusting God in Isaiah","content_ro":"<h3>Trusting God in Isaiah<\/h3>\n<p>The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37).<\/p>\n<p>Those who trust in the Lord live in awe of him (29:23) and are not afraid (see 35:4), knowing that the Lord will be with them (51:12). They respond in praise because they trust in him (12:1-2; 25:9), and they express their trust through obedience to him (26:8). The faithful might feel the effects of God’s judgment on his enemies as they await the Lord’s salvation. Yet they find new strength day by day (40:31) and see themselves ultimately as citizens of God’s city, Zion (see 26:1-3). Those who trust in the Lord have true and lasting inner peace (26:3, 12; 32:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:22; 7:4-9; 8:16-20; 12:1-2; 26:2-3, 12; 32:17-18; 35:4; 40:9-11, 28-31; 51:12<\/p>","content_en":"<h3>Trusting God in Isaiah<\/h3>\n<p>The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37).<\/p>\n<p>Those who trust in the Lord live in awe of him (29:23) and are not afraid (see 35:4), knowing that the Lord will be with them (51:12). They respond in praise because they trust in him (12:1-2; 25:9), and they express their trust through obedience to him (26:8). The faithful might feel the effects of God’s judgment on his enemies as they await the Lord’s salvation. Yet they find new strength day by day (40:31) and see themselves ultimately as citizens of God’s city, Zion (see 26:1-3). Those who trust in the Lord have true and lasting inner peace (26:3, 12; 32:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:22; 7:4-9; 8:16-20; 12:1-2; 26:2-3, 12; 32:17-18; 35:4; 40:9-11, 28-31; 51:12<\/p>","summary_ro":"Trusting God in Isaiah The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37). Those who trust in the Lord live in awe of ...","summary_en":"Trusting God in Isaiah The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37). Those who trust in the Lord live in awe of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91419,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in Isaiah","title_en":"Trusting God in Isaiah","content_ro":"<h3>Trusting God in Isaiah<\/h3>\n<p>The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37).<\/p>\n<p>Those who trust in the Lord live in awe of him (29:23) and are not afraid (see 35:4), knowing that the Lord will be with them (51:12). They respond in praise because they trust in him (12:1-2; 25:9), and they express their trust through obedience to him (26:8). The faithful might feel the effects of God’s judgment on his enemies as they await the Lord’s salvation. Yet they find new strength day by day (40:31) and see themselves ultimately as citizens of God’s city, Zion (see 26:1-3). Those who trust in the Lord have true and lasting inner peace (26:3, 12; 32:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:22; 7:4-9; 8:16-20; 12:1-2; 26:2-3, 12; 32:17-18; 35:4; 40:9-11, 28-31; 51:12<\/p>","content_en":"<h3>Trusting God in Isaiah<\/h3>\n<p>The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37).<\/p>\n<p>Those who trust in the Lord live in awe of him (29:23) and are not afraid (see 35:4), knowing that the Lord will be with them (51:12). They respond in praise because they trust in him (12:1-2; 25:9), and they express their trust through obedience to him (26:8). The faithful might feel the effects of God’s judgment on his enemies as they await the Lord’s salvation. Yet they find new strength day by day (40:31) and see themselves ultimately as citizens of God’s city, Zion (see 26:1-3). Those who trust in the Lord have true and lasting inner peace (26:3, 12; 32:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:22; 7:4-9; 8:16-20; 12:1-2; 26:2-3, 12; 32:17-18; 35:4; 40:9-11, 28-31; 51:12<\/p>","summary_ro":"Trusting God in Isaiah The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37). Those who trust in the Lord live in awe of ...","summary_en":"Trusting God in Isaiah The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37). Those who trust in the Lord live in awe of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119045,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in Isaiah","title_en":"Trusting God in Isaiah","content_ro":"<h3>Trusting God in Isaiah<\/h3>\n<p>The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37).<\/p>\n<p>Those who trust in the Lord live in awe of him (29:23) and are not afraid (see 35:4), knowing that the Lord will be with them (51:12). They respond in praise because they trust in him (12:1-2; 25:9), and they express their trust through obedience to him (26:8). The faithful might feel the effects of God’s judgment on his enemies as they await the Lord’s salvation. Yet they find new strength day by day (40:31) and see themselves ultimately as citizens of God’s city, Zion (see 26:1-3). Those who trust in the Lord have true and lasting inner peace (26:3, 12; 32:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:22; 7:4-9; 8:16-20; 12:1-2; 26:2-3, 12; 32:17-18; 35:4; 40:9-11, 28-31; 51:12<\/p>","content_en":"<h3>Trusting God in Isaiah<\/h3>\n<p>The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37).<\/p>\n<p>Those who trust in the Lord live in awe of him (29:23) and are not afraid (see 35:4), knowing that the Lord will be with them (51:12). They respond in praise because they trust in him (12:1-2; 25:9), and they express their trust through obedience to him (26:8). The faithful might feel the effects of God’s judgment on his enemies as they await the Lord’s salvation. Yet they find new strength day by day (40:31) and see themselves ultimately as citizens of God’s city, Zion (see 26:1-3). Those who trust in the Lord have true and lasting inner peace (26:3, 12; 32:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:22; 7:4-9; 8:16-20; 12:1-2; 26:2-3, 12; 32:17-18; 35:4; 40:9-11, 28-31; 51:12<\/p>","summary_ro":"Trusting God in Isaiah The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37). Those who trust in the Lord live in awe of ...","summary_en":"Trusting God in Isaiah The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37). Those who trust in the Lord live in awe of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146671,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in Isaiah","title_en":"Trusting God in Isaiah","content_ro":"<h3>Trusting God in Isaiah<\/h3>\n<p>The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37).<\/p>\n<p>Those who trust in the Lord live in awe of him (29:23) and are not afraid (see 35:4), knowing that the Lord will be with them (51:12). They respond in praise because they trust in him (12:1-2; 25:9), and they express their trust through obedience to him (26:8). The faithful might feel the effects of God’s judgment on his enemies as they await the Lord’s salvation. Yet they find new strength day by day (40:31) and see themselves ultimately as citizens of God’s city, Zion (see 26:1-3). Those who trust in the Lord have true and lasting inner peace (26:3, 12; 32:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:22; 7:4-9; 8:16-20; 12:1-2; 26:2-3, 12; 32:17-18; 35:4; 40:9-11, 28-31; 51:12<\/p>","content_en":"<h3>Trusting God in Isaiah<\/h3>\n<p>The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37).<\/p>\n<p>Those who trust in the Lord live in awe of him (29:23) and are not afraid (see 35:4), knowing that the Lord will be with them (51:12). They respond in praise because they trust in him (12:1-2; 25:9), and they express their trust through obedience to him (26:8). The faithful might feel the effects of God’s judgment on his enemies as they await the Lord’s salvation. Yet they find new strength day by day (40:31) and see themselves ultimately as citizens of God’s city, Zion (see 26:1-3). Those who trust in the Lord have true and lasting inner peace (26:3, 12; 32:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:22; 7:4-9; 8:16-20; 12:1-2; 26:2-3, 12; 32:17-18; 35:4; 40:9-11, 28-31; 51:12<\/p>","summary_ro":"Trusting God in Isaiah The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37). Those who trust in the Lord live in awe of ...","summary_en":"Trusting God in Isaiah The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37). Those who trust in the Lord live in awe of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":17798,"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":51147,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:10","title_en":"Study Note: Isaia 8:10","content_ro":"<p><strong>8:10<\/strong> <em>God is with us:<\/em> See 7:14; 8:8.<\/p>","content_en":"<p><strong>8:10<\/strong> <em>God is with us:<\/em> See 7:14; 8:8.<\/p>","summary_ro":"8:10 God is with us: See 7:14; 8:8.","summary_en":"8:10 God is with us: See 7:14; 8:8.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78773,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:10","title_en":"Study Note: Isaia 8:10","content_ro":"<p><strong>8:10<\/strong> <em>God is with us:<\/em> See 7:14; 8:8.<\/p>","content_en":"<p><strong>8:10<\/strong> <em>God is with us:<\/em> See 7:14; 8:8.<\/p>","summary_ro":"8:10 God is with us: See 7:14; 8:8.","summary_en":"8:10 God is with us: See 7:14; 8:8.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106399,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:10","title_en":"Study Note: Isaia 8:10","content_ro":"<p><strong>8:10<\/strong> <em>God is with us:<\/em> See 7:14; 8:8.<\/p>","content_en":"<p><strong>8:10<\/strong> <em>God is with us:<\/em> See 7:14; 8:8.<\/p>","summary_ro":"8:10 God is with us: See 7:14; 8:8.","summary_en":"8:10 God is with us: See 7:14; 8:8.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134025,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:10","title_en":"Study Note: Isaia 8:10","content_ro":"<p><strong>8:10<\/strong> <em>God is with us:<\/em> See 7:14; 8:8.<\/p>","content_en":"<p><strong>8:10<\/strong> <em>God is with us:<\/em> See 7:14; 8:8.<\/p>","summary_ro":"8:10 God is with us: See 7:14; 8:8.","summary_en":"8:10 God is with us: See 7:14; 8:8.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":51148,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:11","title_en":"Study Note: Isaia 8:11","content_ro":"<p><strong>8:11-15<\/strong> This text reveals the heart of Isaiah’s message. The issue was fear of the Lord versus fear of people (see 7:9; 8:6). When an individual fears people, the Lord becomes a trap and destruction is certain (cp. Prov 29:25; see “Fearing People” Theme Note). For those who fear the Lord, he becomes a sanctuary; their salvation is assured.<\/p>","content_en":"<p><strong>8:11-15<\/strong> This text reveals the heart of Isaiah’s message. The issue was fear of the Lord versus fear of people (see 7:9; 8:6). When an individual fears people, the Lord becomes a trap and destruction is certain (cp. Prov 29:25; see “Fearing People” Theme Note). For those who fear the Lord, he becomes a sanctuary; their salvation is assured.<\/p>","summary_ro":"8:11-15 This text reveals the heart of Isaiah’s message. The issue was fear of the Lord versus fear of people (see 7:9; 8:6). When an individual fears people, the Lord becomes a trap and destruction is certain (cp. Prov 29:25; see “Fearing People” Theme Note). For those who fear the Lord, he becomes a sanctuary; their salvation is assured.","summary_en":"8:11-15 This text reveals the heart of Isaiah’s message. The issue was fear of the Lord versus fear of people (see 7:9; 8:6). When an individual fears people, the Lord becomes a trap and destruction is certain (cp. Prov 29:25; see “Fearing People” Theme Note). For those who fear the Lord, he becomes a sanctuary; their salvation is assured.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78774,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:11","title_en":"Study Note: Isaia 8:11","content_ro":"<p><strong>8:11-15<\/strong> This text reveals the heart of Isaiah’s message. The issue was fear of the Lord versus fear of people (see 7:9; 8:6). When an individual fears people, the Lord becomes a trap and destruction is certain (cp. Prov 29:25; see “Fearing People” Theme Note). For those who fear the Lord, he becomes a sanctuary; their salvation is assured.<\/p>","content_en":"<p><strong>8:11-15<\/strong> This text reveals the heart of Isaiah’s message. The issue was fear of the Lord versus fear of people (see 7:9; 8:6). When an individual fears people, the Lord becomes a trap and destruction is certain (cp. Prov 29:25; see “Fearing People” Theme Note). For those who fear the Lord, he becomes a sanctuary; their salvation is assured.<\/p>","summary_ro":"8:11-15 This text reveals the heart of Isaiah’s message. The issue was fear of the Lord versus fear of people (see 7:9; 8:6). When an individual fears people, the Lord becomes a trap and destruction is certain (cp. Prov 29:25; see “Fearing People” Theme Note). For those who fear the Lord, he becomes a sanctuary; their salvation is assured.","summary_en":"8:11-15 This text reveals the heart of Isaiah’s message. The issue was fear of the Lord versus fear of people (see 7:9; 8:6). When an individual fears people, the Lord becomes a trap and destruction is certain (cp. Prov 29:25; see “Fearing People” Theme Note). For those who fear the Lord, he becomes a sanctuary; their salvation is assured.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106400,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:11","title_en":"Study Note: Isaia 8:11","content_ro":"<p><strong>8:11-15<\/strong> This text reveals the heart of Isaiah’s message. The issue was fear of the Lord versus fear of people (see 7:9; 8:6). When an individual fears people, the Lord becomes a trap and destruction is certain (cp. Prov 29:25; see “Fearing People” Theme Note). For those who fear the Lord, he becomes a sanctuary; their salvation is assured.<\/p>","content_en":"<p><strong>8:11-15<\/strong> This text reveals the heart of Isaiah’s message. The issue was fear of the Lord versus fear of people (see 7:9; 8:6). When an individual fears people, the Lord becomes a trap and destruction is certain (cp. Prov 29:25; see “Fearing People” Theme Note). For those who fear the Lord, he becomes a sanctuary; their salvation is assured.<\/p>","summary_ro":"8:11-15 This text reveals the heart of Isaiah’s message. The issue was fear of the Lord versus fear of people (see 7:9; 8:6). When an individual fears people, the Lord becomes a trap and destruction is certain (cp. Prov 29:25; see “Fearing People” Theme Note). For those who fear the Lord, he becomes a sanctuary; their salvation is assured.","summary_en":"8:11-15 This text reveals the heart of Isaiah’s message. The issue was fear of the Lord versus fear of people (see 7:9; 8:6). When an individual fears people, the Lord becomes a trap and destruction is certain (cp. Prov 29:25; see “Fearing People” Theme Note). For those who fear the Lord, he becomes a sanctuary; their salvation is assured.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134026,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:11","title_en":"Study Note: Isaia 8:11","content_ro":"<p><strong>8:11-15<\/strong> This text reveals the heart of Isaiah’s message. The issue was fear of the Lord versus fear of people (see 7:9; 8:6). When an individual fears people, the Lord becomes a trap and destruction is certain (cp. Prov 29:25; see “Fearing People” Theme Note). For those who fear the Lord, he becomes a sanctuary; their salvation is assured.<\/p>","content_en":"<p><strong>8:11-15<\/strong> This text reveals the heart of Isaiah’s message. The issue was fear of the Lord versus fear of people (see 7:9; 8:6). When an individual fears people, the Lord becomes a trap and destruction is certain (cp. Prov 29:25; see “Fearing People” Theme Note). For those who fear the Lord, he becomes a sanctuary; their salvation is assured.<\/p>","summary_ro":"8:11-15 This text reveals the heart of Isaiah’s message. The issue was fear of the Lord versus fear of people (see 7:9; 8:6). When an individual fears people, the Lord becomes a trap and destruction is certain (cp. Prov 29:25; see “Fearing People” Theme Note). For those who fear the Lord, he becomes a sanctuary; their salvation is assured.","summary_en":"8:11-15 This text reveals the heart of Isaiah’s message. The issue was fear of the Lord versus fear of people (see 7:9; 8:6). When an individual fears people, the Lord becomes a trap and destruction is certain (cp. Prov 29:25; see “Fearing People” Theme Note). For those who fear the Lord, he becomes a sanctuary; their salvation is assured.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63770,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91396,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119022,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146648,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":4886,"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":12094,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Fear","title_en":"Fear","content_ro":"<h3>FEAR<\/h3>\n<p>Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears.<\/p>\n<p>The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of the scriptural picture, it is by no means the primary significance, especially when the fear of God—an awe-inspiring reverence—is referred to.<\/p>\n<p>There is, of course, a legitimate place for the fear of God in the lower, anxious sense. We are told, “It is a fearful thing to fall into the hands of the living God” (Heb 10:31, <span>rsv<\/span>). Jesus taught that we should fear God because he has the power to punish sin and consign people to utter destruction (Lk 12:4-5). Fear has a constructive role to play in enabling men to realize both the degeneracy of their souls and their need of divine forgiveness. The first occurrence of such fear may be found in Genesis 3, where Adam and Eve recoiled from the presence of the holy God whose commandment they had blatantly spurned. Their fear was entirely reasonable because they had been sternly warned that disobedience would incur a grave judgment. Fear is quite naturally the logical consequence of sin (Gn 3:10; 4:13-14; Prv 28:1). The Bible presents an array of people who are plagued with deep-reaching anxiety (e.g., Cain, Saul, Ahaz, and Pilate). Anxious fear seizes the wicked (Jb 15:24), surprises the hypocrite (Is 33:14), and consumes evildoers (Ps 73:19), whose faithless lives are characterized by fear (Rv 21:8). Pharaoh’s mighty host was virtually paralyzed by fear as God moved against them (Ex 15:16), and Job’s associate Bildad spoke of men driven to their knees by the judgments of God (Jb 18:11).<\/p>\n<p>Fear has a tendency to either immobilize people or seriously affect their activity. This is especially true of the spiritually uncommitted. Saul’s fear of the people caused him to transgress the commandment of God (1 Sm 15:24). The parents whose blind son was miraculously healed by Jesus were afraid to support Christ because they feared the Jews (Jn 9:22). In the parable of the talents Jesus told of a man whose fear prevented him from doing his reasonable duty (Mt 25:25).<\/p>\n<p>Jesus Christ, by his atoning death, resurrection, and heavenly intercession for believers, is the unique liberator from fear. The apostle Paul encouraged the Romans (Rom 8:15) by informing them that in their conversion to Christ they received the Holy Spirit, not as a spirit of fear and bondage, but as the spirit of adoption, whereby they could address God as “Abba” (the Aramaic word commonly used by Jewish children to address their fathers). This is the word by which our Lord Jesus addressed his heavenly Father and which Christians, by virtue of their adoption into the family of God, may also use in speaking to God (Gal 4:6). Recipients of God’s love have received a dynamic force for casting out their anxieties (1 Jn 4:18).<\/p>\n<p>Unwarranted fear may harm the efforts of the people of God. Jeremiah was warned by God not to fear the faces of his opponents (Jer 1:8) lest God allow calamity to befall him (v 17). Similar calls to courage were given to Jeremiah’s contemporary, Ezekiel, and to a great many others (Jos 1:7-9; Ez 2:6). We realize that even godly people are tempted to fear and may be temporarily overwhelmed (Ps 55:5). Therefore, God repeatedly counsels his people not to succumb to that temptation (Is 8:12; Jn 14:1, 27). He tells them to heap their anxieties upon the God of their redemption, whose care for his sheep is infinitely great (1 Pt 5:7). Faith, then, is the indispensable antecedent of fearlessness as seen in the words of Isaiah: “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee” (Is 26:3, <span>kjv<\/span>). The psalmists repeatedly stress the role of faith in conquering fear (Pss 37:1; 46:2; 112:7).<\/p>\n<p>Genuine faith is expressed in, and animated by, a reverential awe, and this is the basic meaning of the biblical idea of the fear of God. Unless there is personal awareness of the awesome and majestic sovereignty of God, it is impossible to have a meaningful faith existing in one’s heart (Pss 5:7; 89:7). Though Christians are to be liberated from the fear of men (Heb 13:6), death (2:15), and life in general (2 Tm 1:6-7), they must never lose their sense of the awesomeness of God. Such awareness not only leads to true wisdom (Ps 111:10) but also provides direction for the child of God throughout life (Eph 5:21; Phil 2:12). Those who love God learn of wholesome fear by searching the Scriptures (Prv 2:3-5), the Word of God, which the ancient Israelites were commanded to cleave to and obey as evidence of their reverence for God (Dt 6:2). In Acts 10:2 Cornelius and his family were called “God-fearers” because of their high regard for the God of Israel and because they stood in awe of his person. True reverence for God must invariably express itself in good works and holy living (2 Cor 7:1). This holy fear is actually a source of joy (Ps 2:11) and a veritable fountain of life (Prv 14:27). The fear of the Lord is more valuable than the greatest material riches (15:16) because the Lord takes pleasure in those who hold him in such high regard (Ps 147:11).<\/p>","content_en":"<h3>FEAR<\/h3>\n<p>Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears.<\/p>\n<p>The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of the scriptural picture, it is by no means the primary significance, especially when the fear of God—an awe-inspiring reverence—is referred to.<\/p>\n<p>There is, of course, a legitimate place for the fear of God in the lower, anxious sense. We are told, “It is a fearful thing to fall into the hands of the living God” (Heb 10:31, <span>rsv<\/span>). Jesus taught that we should fear God because he has the power to punish sin and consign people to utter destruction (Lk 12:4-5). Fear has a constructive role to play in enabling men to realize both the degeneracy of their souls and their need of divine forgiveness. The first occurrence of such fear may be found in Genesis 3, where Adam and Eve recoiled from the presence of the holy God whose commandment they had blatantly spurned. Their fear was entirely reasonable because they had been sternly warned that disobedience would incur a grave judgment. Fear is quite naturally the logical consequence of sin (Gn 3:10; 4:13-14; Prv 28:1). The Bible presents an array of people who are plagued with deep-reaching anxiety (e.g., Cain, Saul, Ahaz, and Pilate). Anxious fear seizes the wicked (Jb 15:24), surprises the hypocrite (Is 33:14), and consumes evildoers (Ps 73:19), whose faithless lives are characterized by fear (Rv 21:8). Pharaoh’s mighty host was virtually paralyzed by fear as God moved against them (Ex 15:16), and Job’s associate Bildad spoke of men driven to their knees by the judgments of God (Jb 18:11).<\/p>\n<p>Fear has a tendency to either immobilize people or seriously affect their activity. This is especially true of the spiritually uncommitted. Saul’s fear of the people caused him to transgress the commandment of God (1 Sm 15:24). The parents whose blind son was miraculously healed by Jesus were afraid to support Christ because they feared the Jews (Jn 9:22). In the parable of the talents Jesus told of a man whose fear prevented him from doing his reasonable duty (Mt 25:25).<\/p>\n<p>Jesus Christ, by his atoning death, resurrection, and heavenly intercession for believers, is the unique liberator from fear. The apostle Paul encouraged the Romans (Rom 8:15) by informing them that in their conversion to Christ they received the Holy Spirit, not as a spirit of fear and bondage, but as the spirit of adoption, whereby they could address God as “Abba” (the Aramaic word commonly used by Jewish children to address their fathers). This is the word by which our Lord Jesus addressed his heavenly Father and which Christians, by virtue of their adoption into the family of God, may also use in speaking to God (Gal 4:6). Recipients of God’s love have received a dynamic force for casting out their anxieties (1 Jn 4:18).<\/p>\n<p>Unwarranted fear may harm the efforts of the people of God. Jeremiah was warned by God not to fear the faces of his opponents (Jer 1:8) lest God allow calamity to befall him (v 17). Similar calls to courage were given to Jeremiah’s contemporary, Ezekiel, and to a great many others (Jos 1:7-9; Ez 2:6). We realize that even godly people are tempted to fear and may be temporarily overwhelmed (Ps 55:5). Therefore, God repeatedly counsels his people not to succumb to that temptation (Is 8:12; Jn 14:1, 27). He tells them to heap their anxieties upon the God of their redemption, whose care for his sheep is infinitely great (1 Pt 5:7). Faith, then, is the indispensable antecedent of fearlessness as seen in the words of Isaiah: “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee” (Is 26:3, <span>kjv<\/span>). The psalmists repeatedly stress the role of faith in conquering fear (Pss 37:1; 46:2; 112:7).<\/p>\n<p>Genuine faith is expressed in, and animated by, a reverential awe, and this is the basic meaning of the biblical idea of the fear of God. Unless there is personal awareness of the awesome and majestic sovereignty of God, it is impossible to have a meaningful faith existing in one’s heart (Pss 5:7; 89:7). Though Christians are to be liberated from the fear of men (Heb 13:6), death (2:15), and life in general (2 Tm 1:6-7), they must never lose their sense of the awesomeness of God. Such awareness not only leads to true wisdom (Ps 111:10) but also provides direction for the child of God throughout life (Eph 5:21; Phil 2:12). Those who love God learn of wholesome fear by searching the Scriptures (Prv 2:3-5), the Word of God, which the ancient Israelites were commanded to cleave to and obey as evidence of their reverence for God (Dt 6:2). In Acts 10:2 Cornelius and his family were called “God-fearers” because of their high regard for the God of Israel and because they stood in awe of his person. True reverence for God must invariably express itself in good works and holy living (2 Cor 7:1). This holy fear is actually a source of joy (Ps 2:11) and a veritable fountain of life (Prv 14:27). The fear of the Lord is more valuable than the greatest material riches (15:16) because the Lord takes pleasure in those who hold him in such high regard (Ps 147:11).<\/p>","summary_ro":"FEAR Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears. The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of ...","summary_en":"FEAR Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears. The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of ...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29938,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"First Letter of Peter","title_en":"First Letter of Peter","content_ro":"<h3>PETER, F<span>irst Letter of<\/span><\/h3>\n<p>First of two general epistles authored by Peter.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination, Origin, Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apostles (14:54) because he had denied Jesus three times (vv 66-72). In 1 Peter the sufferings of Jesus are mentioned at least four times (1 Pt 1:11; 2:23; 4:1; 5:1).<\/p>\n<p>Peter was known as the apostle to the Jews, just as Paul was the apostle to the Gentiles (Gal 2:7). Since Peter was a traveling missionary (1 Cor 1:12; 9:5), he could have actually visited the Asia Minor churches to whom this letter was sent.<\/p>\n<p>That Peter had been with Jesus during his earthly ministry may help account for the strong influence of Jesus’ teaching in 1 Peter. Except for James, 1 Peter probably echoes more of Jesus’ words than any other NT letter. The chart below presents similarities between Peter’s words and Jesus’ words in the Gospels:<\/p>\n\n<p>Some scholars think the Greek of this letter is too good to have been written by a former fisherman whose native language was Aramaic; that the doctrine is too much like Paul’s to have been written by an apostle whose position was different from Paul’s; and that someone wrote the letter after Peter’s death and used his name to give apostolic weight to it.<\/p>\n<p>Other scholars answer that if the author wanted to give authority to a letter whose teaching resembles Paul’s, he would have used Paul’s name, not Peter’s; that most Galileans probably learned Greek as well as Aramaic early in life; and that there is no evidence that the teaching of Peter and Paul fundamentally differed. When Paul rebuked Peter (Gal 2:11-14), it was due to a temporary lapse in conduct, not a basic disagreement in teaching. Besides, some key doctrines of Paul are missing from 1 Peter (e.g., justification), and those similar to Paul’s were the common possession of all the early churches. We may reasonably conclude that the apostle Peter authored this letter. However, it seems quite clear that Silas (otherwise know as Silvanus) helped Peter write this epistle (1 Pt 5:12), which means (1) he functioned as an amanuensis (secretary) for Peter, (2) he translated Peter’s letter (from Aramaic to Greek) as Peter dictated it, or (3) he composed a letter based on Peter’s thoughts.<\/p>\n<p class=\"h2\" id=\"DestinationOriginDate\">Destination, Origin, Date<\/p>\n<p>The people to whom 1 Peter is addressed lived in Pontus, Galatia, Cappadocia, Asia, and Bithynia. These Roman provinces covered all but the southernmost part of Asia Minor, the bulk of modern Turkey.<\/p>\n<p>Christianity may have been brought back by pilgrim Jews converted in Jerusalem on the day of Pentecost (cf. Acts 2:9). More likely, these churches included some founded by Paul on his first and second missionary journeys, and others by unknown missionaries. Peter does not explicitly include himself among “those who preached to you” (1 Pt 1:12).<\/p>\n<p>Whether the readers were Christian Jews or converted pagan Gentiles is not known. First Peter 1:1 reads: “to God’s chosen people who are living as foreigners in the lands of Pontus, Galatia, Cappadocia, the province of Asia, and Bithynia” (<span>nlt<\/span>). That the readers are in some sense exiles is confirmed by 1:17 and 2:11. These verses could refer to a literal exile of Jews outside of Palestine or to a spiritual exile of all believers on earth because their true home is in heaven. No one denies that there was (and is) a literal Jewish dispersion (Diaspora). Peter, viewing the church as the true Israel (cf. Rom 2:29; Gal 6:16; Phil 3:3), may simply have transferred the language of exile from the nation Israel onto the church. The phrase used by Peter in 1 Peter 2:11 is almost identical to the one in Hebrews 11:13 (cf. Gn 23:4; Ps 39:12).<\/p>\n<p>Against the view that construes the dispersion of 1 Peter 1:1 as Christians (Jew and Gentile), rather than Jews only, one may argue that Peter was specifically the apostle to the Jews (Gal 2:7) and that the use of so much OT in 1 Peter demands a Jewish readership. But there is evidence that Peter did not restrict his ministry to Jews (1 Cor 1:12; Gal 2:12), and the use of the OT is not surprising even if the readers were not Jews, because so many Gentile God-fearers (like Cornelius, Acts 10:2) were familiar with the OT.<\/p>\n<p>Whether the readers were Jews or mainly Gentiles is decided by several texts that reflect the pagan background of the readers. Peter says in 1 Peter 2:10 that his readers were once “not a people,” a reference to Hosea 2:23 (cf. Rom 9:25). Then in 1 Peter 4:3 Peter describes their past “immorality and lust, their feasting and drunkenness and wild parties, and their terrible worship of idols” (<span>nlt<\/span>). This does not describe unbelieving Jews, whose problem was not gross immorality but hypocrisy and legalism. Thus the recipients of this letter must have included many Gentile Christians in Asia Minor, characterized as aliens and strangers in the world.<\/p>\n<p>Most scholars think 1 Peter was written from Rome. The clue is found in 5:13: “She who is in Babylon, chosen together with you, sends you her greetings” (<span>niv<\/span>). Babylon (which had come to symbolize a big, powerful, evil city) was substituted as a kind of code name for Rome in much early Christian literature (e.g., Rv 14:8; 16:19; 17:5; 18:2, 10, 21; cf. Sibyllene 5:143, 159).<\/p>\n<p>The date of 1 Peter is probably <span>AD<\/span> 64 or 65 (see next section).<\/p>\n\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>While other NT writings refer now and then to Christian suffering, 1 Peter is preoccupied with it. How Christians should conduct themselves when abused is often discussed (1 Pt 1:3-7; 2:12, 20-23; 3:13-17; 4:12-19; 5:9-10). Official state persecution cannot be clearly affirmed; abuses seem to be the common lot of all Christians everywhere (5:9). Cruel masters may sometimes abuse their Christian servants (2:18-20); Christian wives may have to endure harsh, unbelieving husbands (3:1-6); and in general, people are on the lookout to revile Christians as wrongdoers (2:12; 3:9, 16; 4:15-16).<\/p>\n<p>Even though no official state persecution is in view, the letter apparently indicates that there is something worse on the horizon (4:12-19). Peter seems to sense that the present tension between believers and their society could flare into something much worse.<\/p>\n<p>Early church tradition says that Peter was crucified in Rome during Nero’s persecution, and there is no good reason to doubt it. Moreover, since 1 Peter was written from Rome, and since 4:12 and 17 imply an impending crisis like the one that struck the Christians in Rome in <span>AD<\/span> 65, we may suppose that this letter was written not long before Nero began to oppress the Christians in Rome. According to the historian Tacitus, Nero blamed the Christians for burning Rome, in order to squelch the rumor that he himself had done it (so that he could build a greater city). His relentless persecution of Christians had not yet broken out when 1 Peter was written (cf. 2:14; 3:13), but Peter may have seen it coming and may have wanted to prepare the churches outside Rome, should the holocaust reach them, too. Nero’s persecution apparently did not affect the Christians in the provinces outside Rome, but that does not diminish the value of Peter’s letter, because mostly it deals with how Christians should relate to their society and how they should respond when abuse and suffering come.<\/p>\n<p>If this is a correct picture of the background of 1 Peter, its date would be the early to mid 60s, since the fire of Rome broke out on July 19, <span>AD<\/span> 64, and the persecution occurred later that year or in the spring of 65.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The main purpose of 1 Peter is to exhort Christians to conduct themselves properly among the community of believers (3:8; 5:1-7), but especially in non-Christian society (2:12), testifying clearly to their hope in Christ (3:1, 15) for God’s glory. The letter aims to help Christians understand and endure the abuses that often come from relationships with non-Christians (1:6-7; 2:12, 18-25; 3:9, 14-17; 4:1-5, 12-19; 5:8-10).<\/p>\n<p>Peter’s exhortation is based on the good news of God’s salvation through the death, resurrection, and second coming of Christ. God is merciful (1:3; 2:10), “the God of all grace” (4:10; 5:12), and there is hope in grace’s ultimate display at Christ’s coming (1:13). God foreknew and determined (1:2, 20; 2:8) a plan of redemption by which to create a holy people for his own possession (2:9-10). Accordingly, Christ was sent into the world to accomplish this redemption for the sake of God’s elect (1:20). Although he was “chosen and precious” to God, he was “rejected by men” (2:4) who did not believe him (v 7). But his sufferings (1:11; 4:1, 13; 5:1) were not a meaningless tragedy; they were for the sake of his people (2:21, 24; 3:18), to redeem them with his precious blood from their empty way of life (1:18-19).<\/p>\n<p>Put to death in the flesh, he was “made alive by the Spirit” (3:18), raised from the dead and glorified (1:21; 2:7), and holds the place of authority at God’s right hand (3:22). Further still, we must try to explain the link between the good news of God’s saving activity and our good conduct. The good news must be proclaimed if it is to change anybody’s life. This proclamation happens in the power of God’s Holy Spirit (1:12). It is not merely a “newscast” but is “the living and abiding word of God” (1:23; cf. 4:11), by which God calls his people into being and summons them “out of darkness and into his wonderful light” (2:9; cf. 1:15), “to his eternal glory in Christ” (5:10). This change is described in 1 Peter as a “new birth” (1:3, 23); what distinguishes a newborn person is the “living hope” that he has in Christ (1:3, 13).<\/p>\n<p>This hope, grounded in Christ’s resurrection and his sure return, transforms behavior (1:13-15). No longer will we have to seek satisfaction and fulfillment in harmful, unloving ways, but rather by entrusting our souls to a faithful Creator (4:19; 5:7), we can endure unjust suffering patiently (2:20), not return evil for evil (3:9), and seek to extend the mercy of God to others in doing good (2:12, 15; 3:11, 16; 4:19).<\/p>\n<p>Lively Christian hope does not lead us <em>out<\/em> of non-Christian society but rather changes our behavior <em>in<\/em> it. Christians are addressed as citizens of the state (2:13-17), as slaves of cruel masters (vv 18-25), and as wives of unbelieving husbands (3:1-6). By living as new and hopeful persons <em>in<\/em> the institutions of society, others see our good deeds and give glory to our Father in heaven (2:12; cf. Mt 5:16).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>1:1–2<\/h5>\n<p>This section describes God’s election of his people, which is often translated using three prepositional phrases.<\/p>\n<p>First, it is “according to the foreknowledge of God” (<span>niv<\/span>). This means more than God’s knowing ahead of time whom he would elect. As in 1:20, foreknowledge probably also includes God’s purpose (cf. Am 3:2; Acts 2:23; Rom 8:28-30; 11:2; 1 Cor 8:3; Gal 4:9).<\/p>\n<p>Second, the election is “by the sanctifying work of the Spirit” (<span>nasb<\/span>). Election involves the Spirit’s effectual work in making a person obedient to the gospel (see Rom 1:5). In Ephesians 1:4 election is described as “before the foundation of the world” (<span>kjv<\/span>).<\/p>\n<p>Third, our election is “for obedience to Jesus Christ and for sprinkling with his blood” (<span>rsv<\/span>). The latter probably refers to the moral effect of Christ’s death in purifying our conscience and our behavior as we trust in him (see Heb 9:13-14).<\/p>\n<p>Thus, the elect people of God have their origin in the eternal, purposed foreknowledge of God; owe their call and conversion to the work of the Holy Spirit; and have as their goal in life obedience to God (cf. 1 Pt 1:14).<\/p>\n<h5>1:3-12<\/h5>\n<p>This section describes how tremendously valuable salvation is—a vast inheritance, absolutely perfect, never diminishing in beauty or worth (v 4), the goal of our faith (v 9), the basis of inexpressible joy (vv 6-8). Searched into and desired by the holy prophets of old, it is so amazing that even angels desire to peer into it (vv 10-12).<\/p>\n<p>It originates in the great mercy of God and was made available to people through the resurrection of Jesus from the dead (v 3). Even though a <em>future<\/em> inheritance is ready to be revealed in the last time (v 5), it offers many <em>present<\/em> spiritual benefits for those who trust in Christ. One of them is the promise of God’s present power to cause the believer to persevere in faith (v 5). This does not mean Christians escape hardship; it may be necessary that they suffer (v 6). If so, they should not grumble but see suffering as a refining fire for their good, because it burns away false dependencies and leaves only the pure gold of genuine faith (v 7). So suffering may be an important preparation for the full experience of salvation, since it is faith alone that will be blessed in the end.<\/p>\n<p>Faith is not the same as sight, for believers have never seen Jesus, yet they trust him and love him (v 8). There are good grounds for hope (3:15), founded mainly on the resurrection of Jesus (1:3)—a real historical event.<\/p>\n<h5>1:13-25<\/h5>\n<p>Peter now gives a command: hope fully in the grace coming to you at the revelation of Christ (v 13), and lead a new life of obedience to God (vv 14-15). Hope is an intense desire for something and a confidence that it will come. So Peter was commanding the churches to <em>desire<\/em> Christ strongly and be assured of his glory and his coming. Thus, believers must use their minds and keep clearheaded (sober) about what is truly valuable in life (v 13). Full hope in Christ always results in holiness of life. If we delight in being God’s children (v 14), we will surely imitate our Father (vv 15-16; cf. Lv 19:2).<\/p>\n<p>But there is another motivation for good conduct: fear of God, who judges each person according to his or her works (1 Pt 1:17). While Peter motivates with fear, he also assures us that we have been redeemed from our futile conduct with the precious blood of Christ (vv 18-19). We are saved by faith, not by good works. Probably Peter means us to fear God’s displeasure with unbelief. When the letter says he will judge our works, it probably means that he will look for evidences of obedient, loving conduct, which is the sure sign of hope and faith. If we are lacking in this, fear of his judgment should drive us back to God’s mercy, where we can have peace and joy, which in turn lead to love.<\/p>\n<p>This love is commanded toward believers in verse 22. Hope is not mentioned in verses 22-25, but it is implied when Peter says we are born anew through the <em>abiding<\/em> Word of God. Since “the word of the Lord abides forever” (v 25 = Is 40:6-8), those whose life depends on it will abide forever.<\/p>\n<h5>2:1-10<\/h5>\n<p>This passage is filled with OT quotations and imagery, as shown in the following chart:<\/p>\n\n<p>Verses 9 and 10 indicate that Peter considered the Christian church a new Israel. He probably saw the experience of the church in the world as that of an <em>exile<\/em> like the Jews in Babylonian exile (1:1, 17; 2:11), and considered conversion as a kind of <em>exodus<\/em> out of the darkness of an old futile life into God’s light, like the Jewish exodus out of Egypt.<\/p>\n<p>Verses 6-8 show that Jesus is a precious jewel for some but a stumbling stone for unbelievers. Behind that stands God’s inscrutable predestination (v 8). Those who trust him are chosen (v 9; cf. 1:1) as a royal priesthood (see below on 2:5), as a nation having God’s own holy character (cf. 1:14-15), and as a people cherished as God’s special possession. All of this is not due to our merit but to God’s mercy (v 10).<\/p>\n<p>Verses 1-3 are again a command—to desire the kindness of Christ that we have tasted through the milk of the Word and so to grow stronger in faith or to hope fully in the grace of Christ.<\/p>\n<p>Verses 4-5 portray a complex, mixed metaphor that pictures Christ as a living stone and the church both as a spiritual house of stones and as a priesthood. The church is, on the one hand, a dwelling place for God (cf. 1 Cor 3:16; Eph 2:21-22), and on the other, a group of ministers in that dwelling who offer God the sacrifices of obedience (cf. Rom 12:1-2).<\/p>\n<h5>2:11-12<\/h5>\n<p>This is the central concern of the letter. Since Christians are exiles in this world, they must not share the same desires as unbelievers. Such fleshly desires are ephemeral and destroy the soul that follows them. Instead, God’s new people should devote themselves to good deeds, even though people may slander them, for this will ultimately cause people to glorify God. The sequence, again, is changed desires, changed behavior, God glorified (cf. Mt 5:16).<\/p>\n<h5>2:13-17<\/h5>\n<p>Christians should show proper respect to everyone (vv 13-14). That Christ died for sinners is a very humbling truth that forbids Christians to be arrogant or to think that they do not owe others love (cf. Rom 13:8-10). Rather, they are adjured to count others better than themselves (Mk 10:44; Phil 2:3).<\/p>\n<p>Peter declares, then, that believers should be subject to the king and to the civil authorities under him. They should positively devote themselves to doing good so that those who say Christianity makes no difference in life will be silenced.<\/p>\n<p>However, subjection to the state is not absolute, for Christians are first and foremost slaves of God. It is out of freedom that they acknowledge the propriety of a God-ordained state to preserve orderly life. Because Christians serve God first, and the king is merely God’s creature, subjection to him is a subjection for the Lord’s sake, not the king’s sake.<\/p>\n<h5>2:18-25<\/h5>\n<p>Christian slaves have consciences oriented toward and shaped by God (v 19). They also have experienced his grace and are here told to rely on it by enduring unjust suffering patiently. They are not to strike back: they were called to live this way because Jesus suffered <em>for them<\/em> and because he suffered <em>as an example.<\/em> Verses 21-23 describe the example. Verses 24-25 describe Christ’s redemption and its effects. That is, Jesus not only modeled the life of nonretaliation but also enabled his followers to live this way by dying <em>for<\/em> them that they might live for righteousness (v 24). Only when Christians are secure and content in the hope Christ achieved <em>for them<\/em> can they have the freedom and inclination to follow his costly example. When believers are tempted to take vengeance into their own hands, they should recall that even Jesus entrusted himself to God, who judges justly (v 23; cf. Rom 12:19-20).<\/p>\n<h5>3:1-7<\/h5>\n<p>Here are six verses for wives and one for husbands. How shall a believing wife win her unbelieving husband (v 1)? Peter warns against preoccupation with making the body more attractive (v 3). Instead, he stresses the adornment of the heart with a meek and tranquil spirit (v 4), accompanied by pure, loving conduct (v 2), which may win the husband “without talk” (v 1). This is not a call to mindless subservience but to poise, to free and confident service in love. The wife is not to be afraid even of an abusive husband (v 6). But how? By following Sarah’s example of <em>hoping<\/em> in God (v 5). So it is again said that hope transforms life and enables believers to be subject to others. The wife is bound first to the Lord and only secondarily to her husband. Like the slave, the Christian wife will use her God-oriented conscience (2:16) to decide when, for Christ’s sake, she cannot follow the lead of her husband.<\/p>\n<p>Husbands are admonished in verse 7 to bring their relationships to their wives into conformity with natural and revealed truth. The <em>natural<\/em> truth is that women are physically weaker. This does not mean that they are inferior mentally or emotionally. It is a simple statement of observed fact: women’s bodies are not as strong as men’s. In a culture without all kinds of automatic devices, physical strength was much more crucial for survival and comfort than it is today. So the man is urged to use his superior strength for the sake of his wife. The <em>revealed<\/em> truth is that the wife is an “equal partner in God’s gift of new life,” to be honored and respected.<\/p>\n<h5>3:8-12<\/h5>\n<p>This concludes the section 2:13–3:12 and admonishes the whole church first to love the brotherhood (3:8) and then to love the hostile outsider (vv 9-12). Verse 9 recalls Jesus’ behavior and his commands (Lk 6:27-36). Not only are Christians to endure abuse patiently (1 Pt 2:19-20), they are also to react positively and “bless” those who revile them (3:9). To bless means to wish them well and turn the wish into a prayer. Believers’ real desire for their enemies is that they be converted and come to share in the blessing that the Christian will inherit (vv 1, 9). Psalm 34:12-16 is brought in to support the logic of verse 9. If Christians want to inherit the blessing of salvation (1:4-5; 3:9), they must bless those who revile them. This does not mean they <em>earn<\/em> their salvation but that salvation is the goal of faith (1:9), and true faith always makes a person loving.<\/p>\n<h5>3:13-17<\/h5>\n<p>Generally speaking, when Christians do good, they will not be harmed for it (v 13). Nevertheless, it may be God’s will that Christians suffer for doing good (v 17) and that is far better than suffering for doing evil. It is better not only because they ought never do evil but also because they are “blessed” when they suffer for righteousness’ sake (v 14; cf. 4:14; Mt 5:10-12). So instead of being afraid of people, believers should fear displeasing Christ and be at peace in his faithfulness (cf. 1 Pt 3:14-15 with Is 8:12-13). Thus, their consciences will be clear and believers will be freed so that when they explain the reason for their hope, even their demeanor will bear witness to its truth (cf. 1 Pt 3:15 with 1:3). The Christians’ abusers may be put to shame (v 16) and be won over (3:1) and give glory to God (2:12).<\/p>\n<h5>3:18-22<\/h5>\n<p>Similar to 2:21-25 and 1:18-21, this unit affirms Peter’s call for patient suffering. Since Christ died once for all for mankind’s sins and thus freed everyone from guilt and opened a way into the fellowship of the merciful God, believers should be able to bear unjust suffering meekly. Refusing to bear undeserved suffering would be a mark of unbelief in the all-faithful Creator (4:19) who cares for his children and wants to bear their anxieties for them (5:7).<\/p>\n<p>Just as in the days of Noah, only a few were saved (cf. 3:1, 20; 4:17), so now only a few were being saved in Peter’s hostile generation, through baptism (3:18-21). Peter defined very carefully in what sense he meant that baptism saves—not by the cleansing function of the water, but rather by the resurrection of Jesus Christ and the pledge of a good conscience toward God (v 21).<\/p>\n<h5>4:1-6<\/h5>\n<p>Christians should live according to the will of God (cf. 1:14; 2:1-2, 11-12, 15). This will mean a break with the behavior of their unbelieving friends and will probably result in being slandered (4:4). But this should not cause believers to avenge themselves, for God will take care of judgment (v 5).<\/p>\n<p>Believers have this command (v 1): “So then, since Christ suffered physical pain, you must arm yourselves with the same attitude he had, and be ready to suffer, too. For if you are willing to suffer for Christ, you have decided to stop sinning” (<span>nlt<\/span>). Some have taken this to mean that through a process of suffering we are increasingly sanctified; however, if suffering here refers to dying (as the parallel with 3:18 and the “therefore” of 4:1 suggest), then probably verse 1 is to be understood along the lines of Romans 6:6, 10-11.<\/p>\n<p>First Peter 4:6 is difficult. Some think it refers to the same preaching referred to in 3:19. Another, perhaps preferable, interpretation is that there is no preaching to the dead here but rather a preaching of the gospel to those who subsequently died. That is, those who heard the gospel, believed, and then died did not hear the gospel in vain. For the purpose of the preaching was that, while from a merely human standpoint these believers have been judged in the flesh (i.e., have died), from the divine standpoint they live in the Spirit. The purpose of verse 6 is thus a great encouragement to live by God’s will, even when former friends scorn the Christian hope by pointing out that even Christians die.<\/p>\n<h5>4:7-11<\/h5>\n<p>Activity among believers in the church is again the theme here. Peter saw contemporary events as the beginning of the end (vv 7, 17). This gave an earnestness to his exhortation that believers keep their minds clear and sober for prayer.<\/p>\n<p>By steadily drawing upon God in prayer, Christians find the help they need to love each other and to overlook many offensive things (cf. Eph 4:1-3). This love should manifest itself in joyful hospitality, especially important in times of persecution (1 Pt 4:9), and should move believers to use all their varied gifts and talents to build each other up in faith (v 10). Two examples are given: speaking and ministering (the work of the preacher and the work of the deacon). Most important in speaking and ministering is to recognize what the goal of these gifts is and how to reach that goal. The goal is “that in all things God may be praised” (v 11). This may be done by recognizing that he gives the strength for service and the words for edifying speech.<\/p>\n<h5>4:12-19<\/h5>\n<p>Here the situation of suffering and bearing reproach for being Christians is again in view. The prospect of a “painful trial” (v 12) is impending (cf. 1:6-7). Peter saw these sufferings (probably from hostile associates rather than official state persecution) as God’s judgment on the world, beginning with the church (vv 17-18; cf. Prv 11:31). But God’s judgment on the church is not punitive but purgative (1 Pt 4:14; cf. 1:6-7).<\/p>\n<p>Peter gives a reminder that suffering is a normal Christian experience (v 19; cf. 3:14; Acts 14:22; 1 Thes 3:3) and that Christ himself was so mistreated (1 Pt 2:21-25; Mt 10:25). Christians are encouraged to entrust their souls to a faithful Creator (1 Pt 4:19), to rejoice (v 13), and to persevere in doing good (v 19), thereby glorifying God (v 16). When believers respond to suffering in this way, they are blessed (v 14), for God manifests himself to them in an intimate and reassuring way.<\/p>\n<h5>5:1-7<\/h5>\n<p>Again (as in 3:8; 4:7-11) Peter treats relations within the church. He tells the elders how to be good shepherds of the flock (5:1-4), the younger people how to treat their elders (v 5), and everyone how to be humble toward each other.<\/p>\n<p>Peter reminds believers that God opposes the proud but gives grace to the lowly (v 5; cf. Mt 23:12; Jas 4:6), whom he will exalt in the age to come (1 Pt 5:6; cf. Lk 14:11; 18:14; Jas 4:10). Most important, God invites his people to throw all their anxieties on him because he cares for them (1 Pt 5:7; cf. Ps 55:22; Mt 6:25-30).<\/p>\n<p>The young people who are thus made humble will be subject to their elders and respect them (1 Pt 5:5). The elders who are thus made humble will not lord it over the flock (v 3) or be greedy or begrudging in their service (v 2), but will lead the flock by a humble example.<\/p>\n<h5>5:8-11<\/h5>\n<p>Peter returns to his concern with suffering. Suffering is the universal lot of believers (v 9; cf. 4:12). Although in one sense willed by God (1:6; 3:17; 4:19), it is used by Satan to try to destroy their faith. So Peter appeals to the church to be wakeful and sober (5:8; cf. 1:13; 4:7) so that they can resist the lion by faith.<\/p>\n<h5>5:12-14<\/h5>\n<p>In conclusion, Peter describes his “brief” writing as an exhortation and a testimony concerning the true grace of God. So the letter is not a call for hard labor for God; rather, it is a call to recognize, enjoy, and live by the hard labor that God graciously has exerted and will exert for his children. As was noted above, the letter was written by Silas (Greek <span class=\"greek\" lang=\"el\">Silvanus<\/span><em>,<\/em> probably the same person as in Acts 16:25; 1 Thes 1:1; 2 Thes 1:1). It was written from Rome, and greetings were sent from Mark (probably the Gospel writer and former missionary companion of Paul—Acts 13:13; 15:37; 2 Tm 4:11) and the whole church. Peter’s last word is to invoke peace upon the churches and to urge them to keep the affection warm among themselves.<\/p>\n<p><em>See also<\/em> Suffering; Peter, the Apostle; Spirits in Prison.<\/p>","content_en":"<h3>PETER, F<span>irst Letter of<\/span><\/h3>\n<p>First of two general epistles authored by Peter.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination, Origin, Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apostles (14:54) because he had denied Jesus three times (vv 66-72). In 1 Peter the sufferings of Jesus are mentioned at least four times (1 Pt 1:11; 2:23; 4:1; 5:1).<\/p>\n<p>Peter was known as the apostle to the Jews, just as Paul was the apostle to the Gentiles (Gal 2:7). Since Peter was a traveling missionary (1 Cor 1:12; 9:5), he could have actually visited the Asia Minor churches to whom this letter was sent.<\/p>\n<p>That Peter had been with Jesus during his earthly ministry may help account for the strong influence of Jesus’ teaching in 1 Peter. Except for James, 1 Peter probably echoes more of Jesus’ words than any other NT letter. The chart below presents similarities between Peter’s words and Jesus’ words in the Gospels:<\/p>\n\n<p>Some scholars think the Greek of this letter is too good to have been written by a former fisherman whose native language was Aramaic; that the doctrine is too much like Paul’s to have been written by an apostle whose position was different from Paul’s; and that someone wrote the letter after Peter’s death and used his name to give apostolic weight to it.<\/p>\n<p>Other scholars answer that if the author wanted to give authority to a letter whose teaching resembles Paul’s, he would have used Paul’s name, not Peter’s; that most Galileans probably learned Greek as well as Aramaic early in life; and that there is no evidence that the teaching of Peter and Paul fundamentally differed. When Paul rebuked Peter (Gal 2:11-14), it was due to a temporary lapse in conduct, not a basic disagreement in teaching. Besides, some key doctrines of Paul are missing from 1 Peter (e.g., justification), and those similar to Paul’s were the common possession of all the early churches. We may reasonably conclude that the apostle Peter authored this letter. However, it seems quite clear that Silas (otherwise know as Silvanus) helped Peter write this epistle (1 Pt 5:12), which means (1) he functioned as an amanuensis (secretary) for Peter, (2) he translated Peter’s letter (from Aramaic to Greek) as Peter dictated it, or (3) he composed a letter based on Peter’s thoughts.<\/p>\n<p class=\"h2\" id=\"DestinationOriginDate\">Destination, Origin, Date<\/p>\n<p>The people to whom 1 Peter is addressed lived in Pontus, Galatia, Cappadocia, Asia, and Bithynia. These Roman provinces covered all but the southernmost part of Asia Minor, the bulk of modern Turkey.<\/p>\n<p>Christianity may have been brought back by pilgrim Jews converted in Jerusalem on the day of Pentecost (cf. Acts 2:9). More likely, these churches included some founded by Paul on his first and second missionary journeys, and others by unknown missionaries. Peter does not explicitly include himself among “those who preached to you” (1 Pt 1:12).<\/p>\n<p>Whether the readers were Christian Jews or converted pagan Gentiles is not known. First Peter 1:1 reads: “to God’s chosen people who are living as foreigners in the lands of Pontus, Galatia, Cappadocia, the province of Asia, and Bithynia” (<span>nlt<\/span>). That the readers are in some sense exiles is confirmed by 1:17 and 2:11. These verses could refer to a literal exile of Jews outside of Palestine or to a spiritual exile of all believers on earth because their true home is in heaven. No one denies that there was (and is) a literal Jewish dispersion (Diaspora). Peter, viewing the church as the true Israel (cf. Rom 2:29; Gal 6:16; Phil 3:3), may simply have transferred the language of exile from the nation Israel onto the church. The phrase used by Peter in 1 Peter 2:11 is almost identical to the one in Hebrews 11:13 (cf. Gn 23:4; Ps 39:12).<\/p>\n<p>Against the view that construes the dispersion of 1 Peter 1:1 as Christians (Jew and Gentile), rather than Jews only, one may argue that Peter was specifically the apostle to the Jews (Gal 2:7) and that the use of so much OT in 1 Peter demands a Jewish readership. But there is evidence that Peter did not restrict his ministry to Jews (1 Cor 1:12; Gal 2:12), and the use of the OT is not surprising even if the readers were not Jews, because so many Gentile God-fearers (like Cornelius, Acts 10:2) were familiar with the OT.<\/p>\n<p>Whether the readers were Jews or mainly Gentiles is decided by several texts that reflect the pagan background of the readers. Peter says in 1 Peter 2:10 that his readers were once “not a people,” a reference to Hosea 2:23 (cf. Rom 9:25). Then in 1 Peter 4:3 Peter describes their past “immorality and lust, their feasting and drunkenness and wild parties, and their terrible worship of idols” (<span>nlt<\/span>). This does not describe unbelieving Jews, whose problem was not gross immorality but hypocrisy and legalism. Thus the recipients of this letter must have included many Gentile Christians in Asia Minor, characterized as aliens and strangers in the world.<\/p>\n<p>Most scholars think 1 Peter was written from Rome. The clue is found in 5:13: “She who is in Babylon, chosen together with you, sends you her greetings” (<span>niv<\/span>). Babylon (which had come to symbolize a big, powerful, evil city) was substituted as a kind of code name for Rome in much early Christian literature (e.g., Rv 14:8; 16:19; 17:5; 18:2, 10, 21; cf. Sibyllene 5:143, 159).<\/p>\n<p>The date of 1 Peter is probably <span>AD<\/span> 64 or 65 (see next section).<\/p>\n\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>While other NT writings refer now and then to Christian suffering, 1 Peter is preoccupied with it. How Christians should conduct themselves when abused is often discussed (1 Pt 1:3-7; 2:12, 20-23; 3:13-17; 4:12-19; 5:9-10). Official state persecution cannot be clearly affirmed; abuses seem to be the common lot of all Christians everywhere (5:9). Cruel masters may sometimes abuse their Christian servants (2:18-20); Christian wives may have to endure harsh, unbelieving husbands (3:1-6); and in general, people are on the lookout to revile Christians as wrongdoers (2:12; 3:9, 16; 4:15-16).<\/p>\n<p>Even though no official state persecution is in view, the letter apparently indicates that there is something worse on the horizon (4:12-19). Peter seems to sense that the present tension between believers and their society could flare into something much worse.<\/p>\n<p>Early church tradition says that Peter was crucified in Rome during Nero’s persecution, and there is no good reason to doubt it. Moreover, since 1 Peter was written from Rome, and since 4:12 and 17 imply an impending crisis like the one that struck the Christians in Rome in <span>AD<\/span> 65, we may suppose that this letter was written not long before Nero began to oppress the Christians in Rome. According to the historian Tacitus, Nero blamed the Christians for burning Rome, in order to squelch the rumor that he himself had done it (so that he could build a greater city). His relentless persecution of Christians had not yet broken out when 1 Peter was written (cf. 2:14; 3:13), but Peter may have seen it coming and may have wanted to prepare the churches outside Rome, should the holocaust reach them, too. Nero’s persecution apparently did not affect the Christians in the provinces outside Rome, but that does not diminish the value of Peter’s letter, because mostly it deals with how Christians should relate to their society and how they should respond when abuse and suffering come.<\/p>\n<p>If this is a correct picture of the background of 1 Peter, its date would be the early to mid 60s, since the fire of Rome broke out on July 19, <span>AD<\/span> 64, and the persecution occurred later that year or in the spring of 65.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The main purpose of 1 Peter is to exhort Christians to conduct themselves properly among the community of believers (3:8; 5:1-7), but especially in non-Christian society (2:12), testifying clearly to their hope in Christ (3:1, 15) for God’s glory. The letter aims to help Christians understand and endure the abuses that often come from relationships with non-Christians (1:6-7; 2:12, 18-25; 3:9, 14-17; 4:1-5, 12-19; 5:8-10).<\/p>\n<p>Peter’s exhortation is based on the good news of God’s salvation through the death, resurrection, and second coming of Christ. God is merciful (1:3; 2:10), “the God of all grace” (4:10; 5:12), and there is hope in grace’s ultimate display at Christ’s coming (1:13). God foreknew and determined (1:2, 20; 2:8) a plan of redemption by which to create a holy people for his own possession (2:9-10). Accordingly, Christ was sent into the world to accomplish this redemption for the sake of God’s elect (1:20). Although he was “chosen and precious” to God, he was “rejected by men” (2:4) who did not believe him (v 7). But his sufferings (1:11; 4:1, 13; 5:1) were not a meaningless tragedy; they were for the sake of his people (2:21, 24; 3:18), to redeem them with his precious blood from their empty way of life (1:18-19).<\/p>\n<p>Put to death in the flesh, he was “made alive by the Spirit” (3:18), raised from the dead and glorified (1:21; 2:7), and holds the place of authority at God’s right hand (3:22). Further still, we must try to explain the link between the good news of God’s saving activity and our good conduct. The good news must be proclaimed if it is to change anybody’s life. This proclamation happens in the power of God’s Holy Spirit (1:12). It is not merely a “newscast” but is “the living and abiding word of God” (1:23; cf. 4:11), by which God calls his people into being and summons them “out of darkness and into his wonderful light” (2:9; cf. 1:15), “to his eternal glory in Christ” (5:10). This change is described in 1 Peter as a “new birth” (1:3, 23); what distinguishes a newborn person is the “living hope” that he has in Christ (1:3, 13).<\/p>\n<p>This hope, grounded in Christ’s resurrection and his sure return, transforms behavior (1:13-15). No longer will we have to seek satisfaction and fulfillment in harmful, unloving ways, but rather by entrusting our souls to a faithful Creator (4:19; 5:7), we can endure unjust suffering patiently (2:20), not return evil for evil (3:9), and seek to extend the mercy of God to others in doing good (2:12, 15; 3:11, 16; 4:19).<\/p>\n<p>Lively Christian hope does not lead us <em>out<\/em> of non-Christian society but rather changes our behavior <em>in<\/em> it. Christians are addressed as citizens of the state (2:13-17), as slaves of cruel masters (vv 18-25), and as wives of unbelieving husbands (3:1-6). By living as new and hopeful persons <em>in<\/em> the institutions of society, others see our good deeds and give glory to our Father in heaven (2:12; cf. Mt 5:16).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>1:1–2<\/h5>\n<p>This section describes God’s election of his people, which is often translated using three prepositional phrases.<\/p>\n<p>First, it is “according to the foreknowledge of God” (<span>niv<\/span>). This means more than God’s knowing ahead of time whom he would elect. As in 1:20, foreknowledge probably also includes God’s purpose (cf. Am 3:2; Acts 2:23; Rom 8:28-30; 11:2; 1 Cor 8:3; Gal 4:9).<\/p>\n<p>Second, the election is “by the sanctifying work of the Spirit” (<span>nasb<\/span>). Election involves the Spirit’s effectual work in making a person obedient to the gospel (see Rom 1:5). In Ephesians 1:4 election is described as “before the foundation of the world” (<span>kjv<\/span>).<\/p>\n<p>Third, our election is “for obedience to Jesus Christ and for sprinkling with his blood” (<span>rsv<\/span>). The latter probably refers to the moral effect of Christ’s death in purifying our conscience and our behavior as we trust in him (see Heb 9:13-14).<\/p>\n<p>Thus, the elect people of God have their origin in the eternal, purposed foreknowledge of God; owe their call and conversion to the work of the Holy Spirit; and have as their goal in life obedience to God (cf. 1 Pt 1:14).<\/p>\n<h5>1:3-12<\/h5>\n<p>This section describes how tremendously valuable salvation is—a vast inheritance, absolutely perfect, never diminishing in beauty or worth (v 4), the goal of our faith (v 9), the basis of inexpressible joy (vv 6-8). Searched into and desired by the holy prophets of old, it is so amazing that even angels desire to peer into it (vv 10-12).<\/p>\n<p>It originates in the great mercy of God and was made available to people through the resurrection of Jesus from the dead (v 3). Even though a <em>future<\/em> inheritance is ready to be revealed in the last time (v 5), it offers many <em>present<\/em> spiritual benefits for those who trust in Christ. One of them is the promise of God’s present power to cause the believer to persevere in faith (v 5). This does not mean Christians escape hardship; it may be necessary that they suffer (v 6). If so, they should not grumble but see suffering as a refining fire for their good, because it burns away false dependencies and leaves only the pure gold of genuine faith (v 7). So suffering may be an important preparation for the full experience of salvation, since it is faith alone that will be blessed in the end.<\/p>\n<p>Faith is not the same as sight, for believers have never seen Jesus, yet they trust him and love him (v 8). There are good grounds for hope (3:15), founded mainly on the resurrection of Jesus (1:3)—a real historical event.<\/p>\n<h5>1:13-25<\/h5>\n<p>Peter now gives a command: hope fully in the grace coming to you at the revelation of Christ (v 13), and lead a new life of obedience to God (vv 14-15). Hope is an intense desire for something and a confidence that it will come. So Peter was commanding the churches to <em>desire<\/em> Christ strongly and be assured of his glory and his coming. Thus, believers must use their minds and keep clearheaded (sober) about what is truly valuable in life (v 13). Full hope in Christ always results in holiness of life. If we delight in being God’s children (v 14), we will surely imitate our Father (vv 15-16; cf. Lv 19:2).<\/p>\n<p>But there is another motivation for good conduct: fear of God, who judges each person according to his or her works (1 Pt 1:17). While Peter motivates with fear, he also assures us that we have been redeemed from our futile conduct with the precious blood of Christ (vv 18-19). We are saved by faith, not by good works. Probably Peter means us to fear God’s displeasure with unbelief. When the letter says he will judge our works, it probably means that he will look for evidences of obedient, loving conduct, which is the sure sign of hope and faith. If we are lacking in this, fear of his judgment should drive us back to God’s mercy, where we can have peace and joy, which in turn lead to love.<\/p>\n<p>This love is commanded toward believers in verse 22. Hope is not mentioned in verses 22-25, but it is implied when Peter says we are born anew through the <em>abiding<\/em> Word of God. Since “the word of the Lord abides forever” (v 25 = Is 40:6-8), those whose life depends on it will abide forever.<\/p>\n<h5>2:1-10<\/h5>\n<p>This passage is filled with OT quotations and imagery, as shown in the following chart:<\/p>\n\n<p>Verses 9 and 10 indicate that Peter considered the Christian church a new Israel. He probably saw the experience of the church in the world as that of an <em>exile<\/em> like the Jews in Babylonian exile (1:1, 17; 2:11), and considered conversion as a kind of <em>exodus<\/em> out of the darkness of an old futile life into God’s light, like the Jewish exodus out of Egypt.<\/p>\n<p>Verses 6-8 show that Jesus is a precious jewel for some but a stumbling stone for unbelievers. Behind that stands God’s inscrutable predestination (v 8). Those who trust him are chosen (v 9; cf. 1:1) as a royal priesthood (see below on 2:5), as a nation having God’s own holy character (cf. 1:14-15), and as a people cherished as God’s special possession. All of this is not due to our merit but to God’s mercy (v 10).<\/p>\n<p>Verses 1-3 are again a command—to desire the kindness of Christ that we have tasted through the milk of the Word and so to grow stronger in faith or to hope fully in the grace of Christ.<\/p>\n<p>Verses 4-5 portray a complex, mixed metaphor that pictures Christ as a living stone and the church both as a spiritual house of stones and as a priesthood. The church is, on the one hand, a dwelling place for God (cf. 1 Cor 3:16; Eph 2:21-22), and on the other, a group of ministers in that dwelling who offer God the sacrifices of obedience (cf. Rom 12:1-2).<\/p>\n<h5>2:11-12<\/h5>\n<p>This is the central concern of the letter. Since Christians are exiles in this world, they must not share the same desires as unbelievers. Such fleshly desires are ephemeral and destroy the soul that follows them. Instead, God’s new people should devote themselves to good deeds, even though people may slander them, for this will ultimately cause people to glorify God. The sequence, again, is changed desires, changed behavior, God glorified (cf. Mt 5:16).<\/p>\n<h5>2:13-17<\/h5>\n<p>Christians should show proper respect to everyone (vv 13-14). That Christ died for sinners is a very humbling truth that forbids Christians to be arrogant or to think that they do not owe others love (cf. Rom 13:8-10). Rather, they are adjured to count others better than themselves (Mk 10:44; Phil 2:3).<\/p>\n<p>Peter declares, then, that believers should be subject to the king and to the civil authorities under him. They should positively devote themselves to doing good so that those who say Christianity makes no difference in life will be silenced.<\/p>\n<p>However, subjection to the state is not absolute, for Christians are first and foremost slaves of God. It is out of freedom that they acknowledge the propriety of a God-ordained state to preserve orderly life. Because Christians serve God first, and the king is merely God’s creature, subjection to him is a subjection for the Lord’s sake, not the king’s sake.<\/p>\n<h5>2:18-25<\/h5>\n<p>Christian slaves have consciences oriented toward and shaped by God (v 19). They also have experienced his grace and are here told to rely on it by enduring unjust suffering patiently. They are not to strike back: they were called to live this way because Jesus suffered <em>for them<\/em> and because he suffered <em>as an example.<\/em> Verses 21-23 describe the example. Verses 24-25 describe Christ’s redemption and its effects. That is, Jesus not only modeled the life of nonretaliation but also enabled his followers to live this way by dying <em>for<\/em> them that they might live for righteousness (v 24). Only when Christians are secure and content in the hope Christ achieved <em>for them<\/em> can they have the freedom and inclination to follow his costly example. When believers are tempted to take vengeance into their own hands, they should recall that even Jesus entrusted himself to God, who judges justly (v 23; cf. Rom 12:19-20).<\/p>\n<h5>3:1-7<\/h5>\n<p>Here are six verses for wives and one for husbands. How shall a believing wife win her unbelieving husband (v 1)? Peter warns against preoccupation with making the body more attractive (v 3). Instead, he stresses the adornment of the heart with a meek and tranquil spirit (v 4), accompanied by pure, loving conduct (v 2), which may win the husband “without talk” (v 1). This is not a call to mindless subservience but to poise, to free and confident service in love. The wife is not to be afraid even of an abusive husband (v 6). But how? By following Sarah’s example of <em>hoping<\/em> in God (v 5). So it is again said that hope transforms life and enables believers to be subject to others. The wife is bound first to the Lord and only secondarily to her husband. Like the slave, the Christian wife will use her God-oriented conscience (2:16) to decide when, for Christ’s sake, she cannot follow the lead of her husband.<\/p>\n<p>Husbands are admonished in verse 7 to bring their relationships to their wives into conformity with natural and revealed truth. The <em>natural<\/em> truth is that women are physically weaker. This does not mean that they are inferior mentally or emotionally. It is a simple statement of observed fact: women’s bodies are not as strong as men’s. In a culture without all kinds of automatic devices, physical strength was much more crucial for survival and comfort than it is today. So the man is urged to use his superior strength for the sake of his wife. The <em>revealed<\/em> truth is that the wife is an “equal partner in God’s gift of new life,” to be honored and respected.<\/p>\n<h5>3:8-12<\/h5>\n<p>This concludes the section 2:13–3:12 and admonishes the whole church first to love the brotherhood (3:8) and then to love the hostile outsider (vv 9-12). Verse 9 recalls Jesus’ behavior and his commands (Lk 6:27-36). Not only are Christians to endure abuse patiently (1 Pt 2:19-20), they are also to react positively and “bless” those who revile them (3:9). To bless means to wish them well and turn the wish into a prayer. Believers’ real desire for their enemies is that they be converted and come to share in the blessing that the Christian will inherit (vv 1, 9). Psalm 34:12-16 is brought in to support the logic of verse 9. If Christians want to inherit the blessing of salvation (1:4-5; 3:9), they must bless those who revile them. This does not mean they <em>earn<\/em> their salvation but that salvation is the goal of faith (1:9), and true faith always makes a person loving.<\/p>\n<h5>3:13-17<\/h5>\n<p>Generally speaking, when Christians do good, they will not be harmed for it (v 13). Nevertheless, it may be God’s will that Christians suffer for doing good (v 17) and that is far better than suffering for doing evil. It is better not only because they ought never do evil but also because they are “blessed” when they suffer for righteousness’ sake (v 14; cf. 4:14; Mt 5:10-12). So instead of being afraid of people, believers should fear displeasing Christ and be at peace in his faithfulness (cf. 1 Pt 3:14-15 with Is 8:12-13). Thus, their consciences will be clear and believers will be freed so that when they explain the reason for their hope, even their demeanor will bear witness to its truth (cf. 1 Pt 3:15 with 1:3). The Christians’ abusers may be put to shame (v 16) and be won over (3:1) and give glory to God (2:12).<\/p>\n<h5>3:18-22<\/h5>\n<p>Similar to 2:21-25 and 1:18-21, this unit affirms Peter’s call for patient suffering. Since Christ died once for all for mankind’s sins and thus freed everyone from guilt and opened a way into the fellowship of the merciful God, believers should be able to bear unjust suffering meekly. Refusing to bear undeserved suffering would be a mark of unbelief in the all-faithful Creator (4:19) who cares for his children and wants to bear their anxieties for them (5:7).<\/p>\n<p>Just as in the days of Noah, only a few were saved (cf. 3:1, 20; 4:17), so now only a few were being saved in Peter’s hostile generation, through baptism (3:18-21). Peter defined very carefully in what sense he meant that baptism saves—not by the cleansing function of the water, but rather by the resurrection of Jesus Christ and the pledge of a good conscience toward God (v 21).<\/p>\n<h5>4:1-6<\/h5>\n<p>Christians should live according to the will of God (cf. 1:14; 2:1-2, 11-12, 15). This will mean a break with the behavior of their unbelieving friends and will probably result in being slandered (4:4). But this should not cause believers to avenge themselves, for God will take care of judgment (v 5).<\/p>\n<p>Believers have this command (v 1): “So then, since Christ suffered physical pain, you must arm yourselves with the same attitude he had, and be ready to suffer, too. For if you are willing to suffer for Christ, you have decided to stop sinning” (<span>nlt<\/span>). Some have taken this to mean that through a process of suffering we are increasingly sanctified; however, if suffering here refers to dying (as the parallel with 3:18 and the “therefore” of 4:1 suggest), then probably verse 1 is to be understood along the lines of Romans 6:6, 10-11.<\/p>\n<p>First Peter 4:6 is difficult. Some think it refers to the same preaching referred to in 3:19. Another, perhaps preferable, interpretation is that there is no preaching to the dead here but rather a preaching of the gospel to those who subsequently died. That is, those who heard the gospel, believed, and then died did not hear the gospel in vain. For the purpose of the preaching was that, while from a merely human standpoint these believers have been judged in the flesh (i.e., have died), from the divine standpoint they live in the Spirit. The purpose of verse 6 is thus a great encouragement to live by God’s will, even when former friends scorn the Christian hope by pointing out that even Christians die.<\/p>\n<h5>4:7-11<\/h5>\n<p>Activity among believers in the church is again the theme here. Peter saw contemporary events as the beginning of the end (vv 7, 17). This gave an earnestness to his exhortation that believers keep their minds clear and sober for prayer.<\/p>\n<p>By steadily drawing upon God in prayer, Christians find the help they need to love each other and to overlook many offensive things (cf. Eph 4:1-3). This love should manifest itself in joyful hospitality, especially important in times of persecution (1 Pt 4:9), and should move believers to use all their varied gifts and talents to build each other up in faith (v 10). Two examples are given: speaking and ministering (the work of the preacher and the work of the deacon). Most important in speaking and ministering is to recognize what the goal of these gifts is and how to reach that goal. The goal is “that in all things God may be praised” (v 11). This may be done by recognizing that he gives the strength for service and the words for edifying speech.<\/p>\n<h5>4:12-19<\/h5>\n<p>Here the situation of suffering and bearing reproach for being Christians is again in view. The prospect of a “painful trial” (v 12) is impending (cf. 1:6-7). Peter saw these sufferings (probably from hostile associates rather than official state persecution) as God’s judgment on the world, beginning with the church (vv 17-18; cf. Prv 11:31). But God’s judgment on the church is not punitive but purgative (1 Pt 4:14; cf. 1:6-7).<\/p>\n<p>Peter gives a reminder that suffering is a normal Christian experience (v 19; cf. 3:14; Acts 14:22; 1 Thes 3:3) and that Christ himself was so mistreated (1 Pt 2:21-25; Mt 10:25). Christians are encouraged to entrust their souls to a faithful Creator (1 Pt 4:19), to rejoice (v 13), and to persevere in doing good (v 19), thereby glorifying God (v 16). When believers respond to suffering in this way, they are blessed (v 14), for God manifests himself to them in an intimate and reassuring way.<\/p>\n<h5>5:1-7<\/h5>\n<p>Again (as in 3:8; 4:7-11) Peter treats relations within the church. He tells the elders how to be good shepherds of the flock (5:1-4), the younger people how to treat their elders (v 5), and everyone how to be humble toward each other.<\/p>\n<p>Peter reminds believers that God opposes the proud but gives grace to the lowly (v 5; cf. Mt 23:12; Jas 4:6), whom he will exalt in the age to come (1 Pt 5:6; cf. Lk 14:11; 18:14; Jas 4:10). Most important, God invites his people to throw all their anxieties on him because he cares for them (1 Pt 5:7; cf. Ps 55:22; Mt 6:25-30).<\/p>\n<p>The young people who are thus made humble will be subject to their elders and respect them (1 Pt 5:5). The elders who are thus made humble will not lord it over the flock (v 3) or be greedy or begrudging in their service (v 2), but will lead the flock by a humble example.<\/p>\n<h5>5:8-11<\/h5>\n<p>Peter returns to his concern with suffering. Suffering is the universal lot of believers (v 9; cf. 4:12). Although in one sense willed by God (1:6; 3:17; 4:19), it is used by Satan to try to destroy their faith. So Peter appeals to the church to be wakeful and sober (5:8; cf. 1:13; 4:7) so that they can resist the lion by faith.<\/p>\n<h5>5:12-14<\/h5>\n<p>In conclusion, Peter describes his “brief” writing as an exhortation and a testimony concerning the true grace of God. So the letter is not a call for hard labor for God; rather, it is a call to recognize, enjoy, and live by the hard labor that God graciously has exerted and will exert for his children. As was noted above, the letter was written by Silas (Greek <span class=\"greek\" lang=\"el\">Silvanus<\/span><em>,<\/em> probably the same person as in Acts 16:25; 1 Thes 1:1; 2 Thes 1:1). It was written from Rome, and greetings were sent from Mark (probably the Gospel writer and former missionary companion of Paul—Acts 13:13; 15:37; 2 Tm 4:11) and the whole church. Peter’s last word is to invoke peace upon the churches and to urge them to keep the affection warm among themselves.<\/p>\n<p><em>See also<\/em> Suffering; Peter, the Apostle; Spirits in Prison.<\/p>","summary_ro":"PETER, First Letter of First of two general epistles authored by Peter. Preview • Author • Destination, Origin, Date • Background • Purpose and Theological Teaching • Content Author The author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apost...","summary_en":"PETER, First Letter of First of two general epistles authored by Peter. Preview • Author • Destination, Origin, Date • Background • Purpose and Theological Teaching • Content Author The author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apost...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51149,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:12","title_en":"Study Note: Isaia 8:12","content_ro":"<p><strong>8:12<\/strong> People regarded Isaiah’s message of non-involvement with Assyria as treasonous, part of a <em>conspiracy<\/em>. But Isaiah was not trying to play political games; rather, he proclaimed God’s message. • <em>What frightens them<\/em> was the alliance of Syria and Israel attacking Judah (see 7:1, 4).<\/p>","content_en":"<p><strong>8:12<\/strong> People regarded Isaiah’s message of non-involvement with Assyria as treasonous, part of a <em>conspiracy<\/em>. But Isaiah was not trying to play political games; rather, he proclaimed God’s message. • <em>What frightens them<\/em> was the alliance of Syria and Israel attacking Judah (see 7:1, 4).<\/p>","summary_ro":"8:12 People regarded Isaiah’s message of non-involvement with Assyria as treasonous, part of a conspiracy. But Isaiah was not trying to play political games; rather, he proclaimed God’s message. • What frightens them was the alliance of Syria and Israel attacking Judah (see 7:1, 4).","summary_en":"8:12 People regarded Isaiah’s message of non-involvement with Assyria as treasonous, part of a conspiracy. But Isaiah was not trying to play political games; rather, he proclaimed God’s message. • What frightens them was the alliance of Syria and Israel attacking Judah (see 7:1, 4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78775,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:12","title_en":"Study Note: Isaia 8:12","content_ro":"<p><strong>8:12<\/strong> People regarded Isaiah’s message of non-involvement with Assyria as treasonous, part of a <em>conspiracy<\/em>. But Isaiah was not trying to play political games; rather, he proclaimed God’s message. • <em>What frightens them<\/em> was the alliance of Syria and Israel attacking Judah (see 7:1, 4).<\/p>","content_en":"<p><strong>8:12<\/strong> People regarded Isaiah’s message of non-involvement with Assyria as treasonous, part of a <em>conspiracy<\/em>. But Isaiah was not trying to play political games; rather, he proclaimed God’s message. • <em>What frightens them<\/em> was the alliance of Syria and Israel attacking Judah (see 7:1, 4).<\/p>","summary_ro":"8:12 People regarded Isaiah’s message of non-involvement with Assyria as treasonous, part of a conspiracy. But Isaiah was not trying to play political games; rather, he proclaimed God’s message. • What frightens them was the alliance of Syria and Israel attacking Judah (see 7:1, 4).","summary_en":"8:12 People regarded Isaiah’s message of non-involvement with Assyria as treasonous, part of a conspiracy. But Isaiah was not trying to play political games; rather, he proclaimed God’s message. • What frightens them was the alliance of Syria and Israel attacking Judah (see 7:1, 4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106401,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:12","title_en":"Study Note: Isaia 8:12","content_ro":"<p><strong>8:12<\/strong> People regarded Isaiah’s message of non-involvement with Assyria as treasonous, part of a <em>conspiracy<\/em>. But Isaiah was not trying to play political games; rather, he proclaimed God’s message. • <em>What frightens them<\/em> was the alliance of Syria and Israel attacking Judah (see 7:1, 4).<\/p>","content_en":"<p><strong>8:12<\/strong> People regarded Isaiah’s message of non-involvement with Assyria as treasonous, part of a <em>conspiracy<\/em>. But Isaiah was not trying to play political games; rather, he proclaimed God’s message. • <em>What frightens them<\/em> was the alliance of Syria and Israel attacking Judah (see 7:1, 4).<\/p>","summary_ro":"8:12 People regarded Isaiah’s message of non-involvement with Assyria as treasonous, part of a conspiracy. But Isaiah was not trying to play political games; rather, he proclaimed God’s message. • What frightens them was the alliance of Syria and Israel attacking Judah (see 7:1, 4).","summary_en":"8:12 People regarded Isaiah’s message of non-involvement with Assyria as treasonous, part of a conspiracy. But Isaiah was not trying to play political games; rather, he proclaimed God’s message. • What frightens them was the alliance of Syria and Israel attacking Judah (see 7:1, 4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134027,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:12","title_en":"Study Note: Isaia 8:12","content_ro":"<p><strong>8:12<\/strong> People regarded Isaiah’s message of non-involvement with Assyria as treasonous, part of a <em>conspiracy<\/em>. But Isaiah was not trying to play political games; rather, he proclaimed God’s message. • <em>What frightens them<\/em> was the alliance of Syria and Israel attacking Judah (see 7:1, 4).<\/p>","content_en":"<p><strong>8:12<\/strong> People regarded Isaiah’s message of non-involvement with Assyria as treasonous, part of a <em>conspiracy<\/em>. But Isaiah was not trying to play political games; rather, he proclaimed God’s message. • <em>What frightens them<\/em> was the alliance of Syria and Israel attacking Judah (see 7:1, 4).<\/p>","summary_ro":"8:12 People regarded Isaiah’s message of non-involvement with Assyria as treasonous, part of a conspiracy. But Isaiah was not trying to play political games; rather, he proclaimed God’s message. • What frightens them was the alliance of Syria and Israel attacking Judah (see 7:1, 4).","summary_en":"8:12 People regarded Isaiah’s message of non-involvement with Assyria as treasonous, part of a conspiracy. But Isaiah was not trying to play political games; rather, he proclaimed God’s message. • What frightens them was the alliance of Syria and Israel attacking Judah (see 7:1, 4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":51150,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:13","title_en":"Study Note: Isaia 8:13","content_ro":"<p><strong>8:13<\/strong> To <em>make the<\/em> <span>Lord<\/span><em> . . . holy<\/em> meant giving him first place in life and acknowledging that nothing is greater than he is. • <em>Fear<\/em> of God means reverencing him as God (Prov 1:7). The people of Judah were not to fear Israel and Syria or the Assyrians (Isa 7:9; 10:24).<\/p>","content_en":"<p><strong>8:13<\/strong> To <em>make the<\/em> <span>Lord<\/span><em> . . . holy<\/em> meant giving him first place in life and acknowledging that nothing is greater than he is. • <em>Fear<\/em> of God means reverencing him as God (Prov 1:7). The people of Judah were not to fear Israel and Syria or the Assyrians (Isa 7:9; 10:24).<\/p>","summary_ro":"8:13 To make the Lord . . . holy meant giving him first place in life and acknowledging that nothing is greater than he is. • Fear of God means reverencing him as God (Prov 1:7). The people of Judah were not to fear Israel and Syria or the Assyrians (Isa 7:9; 10:24).","summary_en":"8:13 To make the Lord . . . holy meant giving him first place in life and acknowledging that nothing is greater than he is. • Fear of God means reverencing him as God (Prov 1:7). The people of Judah were not to fear Israel and Syria or the Assyrians (Isa 7:9; 10:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78776,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:13","title_en":"Study Note: Isaia 8:13","content_ro":"<p><strong>8:13<\/strong> To <em>make the<\/em> <span>Lord<\/span><em> . . . holy<\/em> meant giving him first place in life and acknowledging that nothing is greater than he is. • <em>Fear<\/em> of God means reverencing him as God (Prov 1:7). The people of Judah were not to fear Israel and Syria or the Assyrians (Isa 7:9; 10:24).<\/p>","content_en":"<p><strong>8:13<\/strong> To <em>make the<\/em> <span>Lord<\/span><em> . . . holy<\/em> meant giving him first place in life and acknowledging that nothing is greater than he is. • <em>Fear<\/em> of God means reverencing him as God (Prov 1:7). The people of Judah were not to fear Israel and Syria or the Assyrians (Isa 7:9; 10:24).<\/p>","summary_ro":"8:13 To make the Lord . . . holy meant giving him first place in life and acknowledging that nothing is greater than he is. • Fear of God means reverencing him as God (Prov 1:7). The people of Judah were not to fear Israel and Syria or the Assyrians (Isa 7:9; 10:24).","summary_en":"8:13 To make the Lord . . . holy meant giving him first place in life and acknowledging that nothing is greater than he is. • Fear of God means reverencing him as God (Prov 1:7). The people of Judah were not to fear Israel and Syria or the Assyrians (Isa 7:9; 10:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106402,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:13","title_en":"Study Note: Isaia 8:13","content_ro":"<p><strong>8:13<\/strong> To <em>make the<\/em> <span>Lord<\/span><em> . . . holy<\/em> meant giving him first place in life and acknowledging that nothing is greater than he is. • <em>Fear<\/em> of God means reverencing him as God (Prov 1:7). The people of Judah were not to fear Israel and Syria or the Assyrians (Isa 7:9; 10:24).<\/p>","content_en":"<p><strong>8:13<\/strong> To <em>make the<\/em> <span>Lord<\/span><em> . . . holy<\/em> meant giving him first place in life and acknowledging that nothing is greater than he is. • <em>Fear<\/em> of God means reverencing him as God (Prov 1:7). The people of Judah were not to fear Israel and Syria or the Assyrians (Isa 7:9; 10:24).<\/p>","summary_ro":"8:13 To make the Lord . . . holy meant giving him first place in life and acknowledging that nothing is greater than he is. • Fear of God means reverencing him as God (Prov 1:7). The people of Judah were not to fear Israel and Syria or the Assyrians (Isa 7:9; 10:24).","summary_en":"8:13 To make the Lord . . . holy meant giving him first place in life and acknowledging that nothing is greater than he is. • Fear of God means reverencing him as God (Prov 1:7). The people of Judah were not to fear Israel and Syria or the Assyrians (Isa 7:9; 10:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134028,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:13","title_en":"Study Note: Isaia 8:13","content_ro":"<p><strong>8:13<\/strong> To <em>make the<\/em> <span>Lord<\/span><em> . . . holy<\/em> meant giving him first place in life and acknowledging that nothing is greater than he is. • <em>Fear<\/em> of God means reverencing him as God (Prov 1:7). The people of Judah were not to fear Israel and Syria or the Assyrians (Isa 7:9; 10:24).<\/p>","content_en":"<p><strong>8:13<\/strong> To <em>make the<\/em> <span>Lord<\/span><em> . . . holy<\/em> meant giving him first place in life and acknowledging that nothing is greater than he is. • <em>Fear<\/em> of God means reverencing him as God (Prov 1:7). The people of Judah were not to fear Israel and Syria or the Assyrians (Isa 7:9; 10:24).<\/p>","summary_ro":"8:13 To make the Lord . . . holy meant giving him first place in life and acknowledging that nothing is greater than he is. • Fear of God means reverencing him as God (Prov 1:7). The people of Judah were not to fear Israel and Syria or the Assyrians (Isa 7:9; 10:24).","summary_en":"8:13 To make the Lord . . . holy meant giving him first place in life and acknowledging that nothing is greater than he is. • Fear of God means reverencing him as God (Prov 1:7). The people of Judah were not to fear Israel and Syria or the Assyrians (Isa 7:9; 10:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":7765,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Cornerstone","title_en":"Cornerstone","content_ro":"<h3>CORNERSTONE<\/h3>\n<p>Term used in the NT to describe the exalted position of Jesus.<\/p>\n<p>Jesus used this term to speak of himself in the parable of the wicked tenants (Mt 21:42; Mk 12:10; Lk 20:17). The setting for this parable was his final ministry in Jerusalem after he had cleansed the temple. The Jewish leaders had questioned him about his actions, and part of his reply was this parable, which symbolically addressed the situation between Jesus and the leaders. The Jewish leaders were represented in the parable as the tenants who were caring for the vineyard, which symbolized God’s people. Those tenants wickedly refused to honor the owner, who represented God, ultimately putting his son to death. The parable speaks of the coming death of Jesus in symbolic terms, and Jesus concluded it by referring the Jewish leaders back to their own Scriptures, specifically Psalm 118:22-23 (cf. Is 28:16), which he understood as speaking of his rejection and exaltation. The Jewish leaders rejected Jesus, but God would exalt him as the cornerstone.<\/p>\n<p>Second, the term is used in Acts 4:11, which describes Peter’s defense before the Jewish rulers in Jerusalem. Peter explained to them the healing of the lame beggar by the temple gate, stressing that the healing took place by the name of Jesus Christ, the Nazarene whom they had crucified but whom God had raised from the dead (v 10). He then quotes Psalm 118:22 to confirm the events as being according to Scripture. It seems clear that Peter intended the rejection of the stone to refer to Jesus’ death and the placing of the stone as the cornerstone to refer to Jesus’ resurrection and exaltation. Thus, “cornerstone” designates Jesus in his exalted position with the Father.<\/p>\n<p>The term is also used in 1 Peter 2:6-7. In verse 4 Peter combines the idea of the rejection of the stone in Psalm 118:22 with the idea of the chosen and precious stone in Isaiah 28:16, adding the idea of living from his own experience of Jesus’ resurrection. Peter is encouraging his readers to come to Jesus, that they may be built up as a spiritual house to God. This imagery is used to bring out the exalted nature of Jesus. In verse 6 Peter quotes Isaiah 28:16, which speaks of the chosen and precious cornerstone, and related this to believers. In verses 7-8 he quotes Psalm 118:22, referring to the rejection of the stone, and Isaiah 8:14, which speaks of a stone of stumbling, and relates these to unbelievers. Peter’s purpose is to set before his readers the exalted position of Jesus and to encourage them to remember him to whom they were called.<\/p>\n<p>It is evident that the OT concept of cornerstone is applied to Jesus to emphasize his exalted position with the Father and so to encourage the believer. In Ephesians 2:20 brief reference is also made to Christ Jesus as the cornerstone upon which the church is built.<\/p>","content_en":"<h3>CORNERSTONE<\/h3>\n<p>Term used in the NT to describe the exalted position of Jesus.<\/p>\n<p>Jesus used this term to speak of himself in the parable of the wicked tenants (Mt 21:42; Mk 12:10; Lk 20:17). The setting for this parable was his final ministry in Jerusalem after he had cleansed the temple. The Jewish leaders had questioned him about his actions, and part of his reply was this parable, which symbolically addressed the situation between Jesus and the leaders. The Jewish leaders were represented in the parable as the tenants who were caring for the vineyard, which symbolized God’s people. Those tenants wickedly refused to honor the owner, who represented God, ultimately putting his son to death. The parable speaks of the coming death of Jesus in symbolic terms, and Jesus concluded it by referring the Jewish leaders back to their own Scriptures, specifically Psalm 118:22-23 (cf. Is 28:16), which he understood as speaking of his rejection and exaltation. The Jewish leaders rejected Jesus, but God would exalt him as the cornerstone.<\/p>\n<p>Second, the term is used in Acts 4:11, which describes Peter’s defense before the Jewish rulers in Jerusalem. Peter explained to them the healing of the lame beggar by the temple gate, stressing that the healing took place by the name of Jesus Christ, the Nazarene whom they had crucified but whom God had raised from the dead (v 10). He then quotes Psalm 118:22 to confirm the events as being according to Scripture. It seems clear that Peter intended the rejection of the stone to refer to Jesus’ death and the placing of the stone as the cornerstone to refer to Jesus’ resurrection and exaltation. Thus, “cornerstone” designates Jesus in his exalted position with the Father.<\/p>\n<p>The term is also used in 1 Peter 2:6-7. In verse 4 Peter combines the idea of the rejection of the stone in Psalm 118:22 with the idea of the chosen and precious stone in Isaiah 28:16, adding the idea of living from his own experience of Jesus’ resurrection. Peter is encouraging his readers to come to Jesus, that they may be built up as a spiritual house to God. This imagery is used to bring out the exalted nature of Jesus. In verse 6 Peter quotes Isaiah 28:16, which speaks of the chosen and precious cornerstone, and related this to believers. In verses 7-8 he quotes Psalm 118:22, referring to the rejection of the stone, and Isaiah 8:14, which speaks of a stone of stumbling, and relates these to unbelievers. Peter’s purpose is to set before his readers the exalted position of Jesus and to encourage them to remember him to whom they were called.<\/p>\n<p>It is evident that the OT concept of cornerstone is applied to Jesus to emphasize his exalted position with the Father and so to encourage the believer. In Ephesians 2:20 brief reference is also made to Christ Jesus as the cornerstone upon which the church is built.<\/p>","summary_ro":"CORNERSTONE Term used in the NT to describe the exalted position of Jesus. Jesus used this term to speak of himself in the parable of the wicked tenants (Mt 21:42; Mk 12:10; Lk 20:17). The setting for this parable was his final ministry in Jerusalem after he had cleansed the temple. The Jewish leaders had questioned him about his actions, and part of his reply was this parable, which symbolically addressed the situation between Jesus and the leaders. The Jewish leaders were represented in the...","summary_en":"CORNERSTONE Term used in the NT to describe the exalted position of Jesus. Jesus used this term to speak of himself in the parable of the wicked tenants (Mt 21:42; Mk 12:10; Lk 20:17). The setting for this parable was his final ministry in Jerusalem after he had cleansed the temple. The Jewish leaders had questioned him about his actions, and part of his reply was this parable, which symbolically addressed the situation between Jesus and the leaders. The Jewish leaders were represented in the...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28148,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Offense Offend","title_en":"Offense Offend","content_ro":"<h3>OFFEND, OFFENSE<\/h3>\n<p>Words used two ways in the Bible: doing what is wrong oneself, or causing someone else to do wrong or to stumble.<\/p>\n<p class=\"h2\" id=\"DoingWrong\">Doing Wrong<\/p>\n<p>In both the Hebrew of the OT and the Greek of the NT there are several words for sin or wrongdoing having a variety of different translations. With the word “offend” or “offense,” the emphasis is on the sin being against a person or against the law, an offense against either God or man.<\/p>\n<p>Sin is fundamentally an offense against God. For example, the people of Edom had grievously offended in taking vengeance on Judah, and so the hand of the Lord was against them in judgment (Ez 25:12-13). Israel commited an offense in their worship of Baal (Hos 13:1). The breaking of God’s law is spoken of as an “offense committed” (Dt 19:15; cf. 22:26; 25:2). In the NT, James (Jas 2:10; 3:2) speaks of offenses against God and against his law.<\/p>\n<p>There are many passages in the Bible addressing one man’s offense against another: for example, Abraham’s against Abimelech (Gn 20:9), or Pharaoh’s chief butler and chief baker against their master (40:1). Sometimes it is an alleged offense and no actual wrong has been done (e.g., Gn 31:36; 2 Kgs 18:14; Jer 37:18). Paul, in his defense before the Roman governor Festus, said, “Neither against the law of the Jews, nor against the temple, nor against Caesar have I offended at all” (Acts 25:8, <span>rsv<\/span>).<\/p>\n<p>Finally, the Bible speaks about dealing with real offenses against God and people. Offenses should be acknowledged and confessed (Hos 5:15). One’s proper resolution before God is “I will not offend any more” (Jb 34:31, <span>rsv<\/span>). One needs to make amends for offenses (Eccl 10:4) and to forgive the offenses of others (Prv 17:9; 19:11). Jesus Christ died for our offenses (Rom 4:25; 5:15-21), so that in turning to him there is forgiveness for all sins.<\/p>\n<p class=\"h2\" id=\"CausingAnothertoSin\">Causing Another to Sin<\/p>\n<p>The noun “offense” and the verb “offend” are also used in reference to a person being caused to stumble or to do what is wrong. There are three ways in which this may happen:<\/p>\n<p>1. There may be something in the individual that causes him or her to stumble. Jesus expressed the seriousness of this, and though speaking metaphorically, he indicated the strenuous steps of prevention (Mt 5:29-30; 18:8-9).<\/p>\n<li>2. There may be something in a person that causes offense to others. Jesus said, “Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!” (Mt 18:7, <span>kjv<\/span>). There are, in fact, many NT passages that insist that one should live so as not to cause others to stumble (Rom 14:13). The apostle Paul says, “Don’t tear apart the work of God over what you eat. Remember, there is nothing wrong with these things in themselves. But it is wrong to eat anything if it makes another person stumble. Don’t eat meat or drink wine or do anything else if it might cause another Christian to stumble” (Rom 14:20-21, <span>nlt<\/span>; cf. 1 Cor 10:32; 2 Cor 6:3).<\/li>\n<li>3. However, people may be offended at the truth through no fault of the person who presents it. Isaiah speaks of God as “a stone that causes people to stumble and a rock that makes them fall” (Is 8:14) in that people would not always accept his demands and the way of faith in him. The NT takes these same words and applies them to the offense of the gospel of Christ (Rom 9:32-33; 1 Pt 2:8). In the time of his ministry there were those who were offended at Jesus—at his lowly birth (Mt 13:57), at what he said and did (15:12), or because of the cost of following him (13:21). Even disciples were capable of being offended and turning aside (Jn 6:61). In the end all were offended and fled from him (Mt 26:31, 56). Finally, the apostle Paul spoke of the offense in the preaching of the cross of Christ. He could have chosen to preach a popular message and avoided persecution, a “message that doesn’t offend anyone” (Gal 5:11). He chose rather to preach the cross even though it was a stumbling block to Jews and folly to Gentiles (1 Cor 1:23).<\/li>\n<p><em>See also<\/em> Sin.<\/p>","content_en":"<h3>OFFEND, OFFENSE<\/h3>\n<p>Words used two ways in the Bible: doing what is wrong oneself, or causing someone else to do wrong or to stumble.<\/p>\n<p class=\"h2\" id=\"DoingWrong\">Doing Wrong<\/p>\n<p>In both the Hebrew of the OT and the Greek of the NT there are several words for sin or wrongdoing having a variety of different translations. With the word “offend” or “offense,” the emphasis is on the sin being against a person or against the law, an offense against either God or man.<\/p>\n<p>Sin is fundamentally an offense against God. For example, the people of Edom had grievously offended in taking vengeance on Judah, and so the hand of the Lord was against them in judgment (Ez 25:12-13). Israel commited an offense in their worship of Baal (Hos 13:1). The breaking of God’s law is spoken of as an “offense committed” (Dt 19:15; cf. 22:26; 25:2). In the NT, James (Jas 2:10; 3:2) speaks of offenses against God and against his law.<\/p>\n<p>There are many passages in the Bible addressing one man’s offense against another: for example, Abraham’s against Abimelech (Gn 20:9), or Pharaoh’s chief butler and chief baker against their master (40:1). Sometimes it is an alleged offense and no actual wrong has been done (e.g., Gn 31:36; 2 Kgs 18:14; Jer 37:18). Paul, in his defense before the Roman governor Festus, said, “Neither against the law of the Jews, nor against the temple, nor against Caesar have I offended at all” (Acts 25:8, <span>rsv<\/span>).<\/p>\n<p>Finally, the Bible speaks about dealing with real offenses against God and people. Offenses should be acknowledged and confessed (Hos 5:15). One’s proper resolution before God is “I will not offend any more” (Jb 34:31, <span>rsv<\/span>). One needs to make amends for offenses (Eccl 10:4) and to forgive the offenses of others (Prv 17:9; 19:11). Jesus Christ died for our offenses (Rom 4:25; 5:15-21), so that in turning to him there is forgiveness for all sins.<\/p>\n<p class=\"h2\" id=\"CausingAnothertoSin\">Causing Another to Sin<\/p>\n<p>The noun “offense” and the verb “offend” are also used in reference to a person being caused to stumble or to do what is wrong. There are three ways in which this may happen:<\/p>\n<p>1. There may be something in the individual that causes him or her to stumble. Jesus expressed the seriousness of this, and though speaking metaphorically, he indicated the strenuous steps of prevention (Mt 5:29-30; 18:8-9).<\/p>\n<li>2. There may be something in a person that causes offense to others. Jesus said, “Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!” (Mt 18:7, <span>kjv<\/span>). There are, in fact, many NT passages that insist that one should live so as not to cause others to stumble (Rom 14:13). The apostle Paul says, “Don’t tear apart the work of God over what you eat. Remember, there is nothing wrong with these things in themselves. But it is wrong to eat anything if it makes another person stumble. Don’t eat meat or drink wine or do anything else if it might cause another Christian to stumble” (Rom 14:20-21, <span>nlt<\/span>; cf. 1 Cor 10:32; 2 Cor 6:3).<\/li>\n<li>3. However, people may be offended at the truth through no fault of the person who presents it. Isaiah speaks of God as “a stone that causes people to stumble and a rock that makes them fall” (Is 8:14) in that people would not always accept his demands and the way of faith in him. The NT takes these same words and applies them to the offense of the gospel of Christ (Rom 9:32-33; 1 Pt 2:8). In the time of his ministry there were those who were offended at Jesus—at his lowly birth (Mt 13:57), at what he said and did (15:12), or because of the cost of following him (13:21). Even disciples were capable of being offended and turning aside (Jn 6:61). In the end all were offended and fled from him (Mt 26:31, 56). Finally, the apostle Paul spoke of the offense in the preaching of the cross of Christ. He could have chosen to preach a popular message and avoided persecution, a “message that doesn’t offend anyone” (Gal 5:11). He chose rather to preach the cross even though it was a stumbling block to Jews and folly to Gentiles (1 Cor 1:23).<\/li>\n<p><em>See also<\/em> Sin.<\/p>","summary_ro":"OFFEND, OFFENSE Words used two ways in the Bible: doing what is wrong oneself, or causing someone else to do wrong or to stumble. Doing Wrong In both the Hebrew of the OT and the Greek of the NT there are several words for sin or wrongdoing having a variety of different translations. With the word “offend” or “offense,” the emphasis is on the sin being against a person or against the law, an offense against either God or man. Sin is fundamentally an offense against God. For example, the peopl...","summary_en":"OFFEND, OFFENSE Words used two ways in the Bible: doing what is wrong oneself, or causing someone else to do wrong or to stumble. Doing Wrong In both the Hebrew of the OT and the Greek of the NT there are several words for sin or wrongdoing having a variety of different translations. With the word “offend” or “offense,” the emphasis is on the sin being against a person or against the law, an offense against either God or man. Sin is fundamentally an offense against God. For example, the peopl...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39736,"type":"chart","type_label":"Diagramă","type_icon":"📊","type_color":"#3b82f6","title_ro":"Old Testament Quotations and Imagery from 1 Peter 2:1-10","title_en":"Testament Quotations and Imagery from 1 Peter 2:1-10, Old","content_ro":"<h3>Old Testament Quotations and Imagery from 1 Peter 2:1-10<\/h3>\n<table>\n <tr>\n <td><p><strong>1 Peter Reference<\/strong><\/p><\/td>\n <td><p><strong>Old Testament Reference<\/strong><\/p><\/td><\/tr>\n <tr>\n <td><p>2:3<\/p><\/td>\n <td><p>Ps 34:8<\/p><\/td><\/tr>\n <tr>\n <td><p>2:4, 7<\/p><\/td>\n <td><p>Ps 118:22<\/p><\/td><\/tr>\n <tr>\n <td><p>2:6<\/p><\/td>\n <td><p>Is 28:16<\/p><\/td><\/tr>\n <tr>\n <td><p>2:8<\/p><\/td>\n <td><p>Is 8:14<\/p><\/td><\/tr>\n <tr>\n <td><p>2:9<\/p><\/td>\n <td><p>Ex 19:5-6; Is 9:2; 43:20-21<\/p><\/td><\/tr>\n <tr>\n <td><p>2:10<\/p><\/td>\n <td><p>Hos 2:23<\/p><\/td><\/tr><\/table>","content_en":"<h3>Old Testament Quotations and Imagery from 1 Peter 2:1-10<\/h3>\n<table>\n <tr>\n <td><p><strong>1 Peter Reference<\/strong><\/p><\/td>\n <td><p><strong>Old Testament Reference<\/strong><\/p><\/td><\/tr>\n <tr>\n <td><p>2:3<\/p><\/td>\n <td><p>Ps 34:8<\/p><\/td><\/tr>\n <tr>\n <td><p>2:4, 7<\/p><\/td>\n <td><p>Ps 118:22<\/p><\/td><\/tr>\n <tr>\n <td><p>2:6<\/p><\/td>\n <td><p>Is 28:16<\/p><\/td><\/tr>\n <tr>\n <td><p>2:8<\/p><\/td>\n <td><p>Is 8:14<\/p><\/td><\/tr>\n <tr>\n <td><p>2:9<\/p><\/td>\n <td><p>Ex 19:5-6; Is 9:2; 43:20-21<\/p><\/td><\/tr>\n <tr>\n <td><p>2:10<\/p><\/td>\n <td><p>Hos 2:23<\/p><\/td><\/tr><\/table>","summary_ro":"Old Testament Quotations and Imagery from 1 Peter 2:1-10 1 Peter Reference Old Testament Reference 2:3 Ps 34:8 2:4, 7 Ps 118:22 2:6 Is 28:16 2:8 Is 8:14 2:9 Ex 19:5-6; Is 9:2; 43:20-21 2:10 Hos 2:23","summary_en":"Old Testament Quotations and Imagery from 1 Peter 2:1-10 1 Peter Reference Old Testament Reference 2:3 Ps 34:8 2:4, 7 Ps 118:22 2:6 Is 28:16 2:8 Is 8:14 2:9 Ex 19:5-6; Is 9:2; 43:20-21 2:10 Hos 2:23","source":"Charts\/Charts.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51151,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:14","title_en":"Study Note: Isaia 8:14","content_ro":"<p><strong>8:14<\/strong> <em>He will keep you safe<\/em> (literally <em>he will be a sanctuary<\/em>): God is a place of refuge. • <em>stone . . . stumble . . . rock . . . fall:<\/em> By trusting Assyria rather than God, the people of <em>Jerusalem<\/em> would find themselves in <em>a trap and a snare<\/em> as the Assyrians turned against them. For those who trust in the Lord, however, he is faithful and strong (28:16; see Ps 118:22-23; Luke 2:34; Rom 9:32-33; 1 Pet 2:6-8).<\/p>","content_en":"<p><strong>8:14<\/strong> <em>He will keep you safe<\/em> (literally <em>he will be a sanctuary<\/em>): God is a place of refuge. • <em>stone . . . stumble . . . rock . . . fall:<\/em> By trusting Assyria rather than God, the people of <em>Jerusalem<\/em> would find themselves in <em>a trap and a snare<\/em> as the Assyrians turned against them. For those who trust in the Lord, however, he is faithful and strong (28:16; see Ps 118:22-23; Luke 2:34; Rom 9:32-33; 1 Pet 2:6-8).<\/p>","summary_ro":"8:14 He will keep you safe (literally he will be a sanctuary): God is a place of refuge. • stone . . . stumble . . . rock . . . fall: By trusting Assyria rather than God, the people of Jerusalem would find themselves in a trap and a snare as the Assyrians turned against them. For those who trust in the Lord, however, he is faithful and strong (28:16; see Ps 118:22-23; Luke 2:34; Rom 9:32-33; 1 Pet 2:6-8).","summary_en":"8:14 He will keep you safe (literally he will be a sanctuary): God is a place of refuge. • stone . . . stumble . . . rock . . . fall: By trusting Assyria rather than God, the people of Jerusalem would find themselves in a trap and a snare as the Assyrians turned against them. For those who trust in the Lord, however, he is faithful and strong (28:16; see Ps 118:22-23; Luke 2:34; Rom 9:32-33; 1 Pet 2:6-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78777,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:14","title_en":"Study Note: Isaia 8:14","content_ro":"<p><strong>8:14<\/strong> <em>He will keep you safe<\/em> (literally <em>he will be a sanctuary<\/em>): God is a place of refuge. • <em>stone . . . stumble . . . rock . . . fall:<\/em> By trusting Assyria rather than God, the people of <em>Jerusalem<\/em> would find themselves in <em>a trap and a snare<\/em> as the Assyrians turned against them. For those who trust in the Lord, however, he is faithful and strong (28:16; see Ps 118:22-23; Luke 2:34; Rom 9:32-33; 1 Pet 2:6-8).<\/p>","content_en":"<p><strong>8:14<\/strong> <em>He will keep you safe<\/em> (literally <em>he will be a sanctuary<\/em>): God is a place of refuge. • <em>stone . . . stumble . . . rock . . . fall:<\/em> By trusting Assyria rather than God, the people of <em>Jerusalem<\/em> would find themselves in <em>a trap and a snare<\/em> as the Assyrians turned against them. For those who trust in the Lord, however, he is faithful and strong (28:16; see Ps 118:22-23; Luke 2:34; Rom 9:32-33; 1 Pet 2:6-8).<\/p>","summary_ro":"8:14 He will keep you safe (literally he will be a sanctuary): God is a place of refuge. • stone . . . stumble . . . rock . . . fall: By trusting Assyria rather than God, the people of Jerusalem would find themselves in a trap and a snare as the Assyrians turned against them. For those who trust in the Lord, however, he is faithful and strong (28:16; see Ps 118:22-23; Luke 2:34; Rom 9:32-33; 1 Pet 2:6-8).","summary_en":"8:14 He will keep you safe (literally he will be a sanctuary): God is a place of refuge. • stone . . . stumble . . . rock . . . fall: By trusting Assyria rather than God, the people of Jerusalem would find themselves in a trap and a snare as the Assyrians turned against them. For those who trust in the Lord, however, he is faithful and strong (28:16; see Ps 118:22-23; Luke 2:34; Rom 9:32-33; 1 Pet 2:6-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106403,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:14","title_en":"Study Note: Isaia 8:14","content_ro":"<p><strong>8:14<\/strong> <em>He will keep you safe<\/em> (literally <em>he will be a sanctuary<\/em>): God is a place of refuge. • <em>stone . . . stumble . . . rock . . . fall:<\/em> By trusting Assyria rather than God, the people of <em>Jerusalem<\/em> would find themselves in <em>a trap and a snare<\/em> as the Assyrians turned against them. For those who trust in the Lord, however, he is faithful and strong (28:16; see Ps 118:22-23; Luke 2:34; Rom 9:32-33; 1 Pet 2:6-8).<\/p>","content_en":"<p><strong>8:14<\/strong> <em>He will keep you safe<\/em> (literally <em>he will be a sanctuary<\/em>): God is a place of refuge. • <em>stone . . . stumble . . . rock . . . fall:<\/em> By trusting Assyria rather than God, the people of <em>Jerusalem<\/em> would find themselves in <em>a trap and a snare<\/em> as the Assyrians turned against them. For those who trust in the Lord, however, he is faithful and strong (28:16; see Ps 118:22-23; Luke 2:34; Rom 9:32-33; 1 Pet 2:6-8).<\/p>","summary_ro":"8:14 He will keep you safe (literally he will be a sanctuary): God is a place of refuge. • stone . . . stumble . . . rock . . . fall: By trusting Assyria rather than God, the people of Jerusalem would find themselves in a trap and a snare as the Assyrians turned against them. For those who trust in the Lord, however, he is faithful and strong (28:16; see Ps 118:22-23; Luke 2:34; Rom 9:32-33; 1 Pet 2:6-8).","summary_en":"8:14 He will keep you safe (literally he will be a sanctuary): God is a place of refuge. • stone . . . stumble . . . rock . . . fall: By trusting Assyria rather than God, the people of Jerusalem would find themselves in a trap and a snare as the Assyrians turned against them. For those who trust in the Lord, however, he is faithful and strong (28:16; see Ps 118:22-23; Luke 2:34; Rom 9:32-33; 1 Pet 2:6-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134029,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:14","title_en":"Study Note: Isaia 8:14","content_ro":"<p><strong>8:14<\/strong> <em>He will keep you safe<\/em> (literally <em>he will be a sanctuary<\/em>): God is a place of refuge. • <em>stone . . . stumble . . . rock . . . fall:<\/em> By trusting Assyria rather than God, the people of <em>Jerusalem<\/em> would find themselves in <em>a trap and a snare<\/em> as the Assyrians turned against them. For those who trust in the Lord, however, he is faithful and strong (28:16; see Ps 118:22-23; Luke 2:34; Rom 9:32-33; 1 Pet 2:6-8).<\/p>","content_en":"<p><strong>8:14<\/strong> <em>He will keep you safe<\/em> (literally <em>he will be a sanctuary<\/em>): God is a place of refuge. • <em>stone . . . stumble . . . rock . . . fall:<\/em> By trusting Assyria rather than God, the people of <em>Jerusalem<\/em> would find themselves in <em>a trap and a snare<\/em> as the Assyrians turned against them. For those who trust in the Lord, however, he is faithful and strong (28:16; see Ps 118:22-23; Luke 2:34; Rom 9:32-33; 1 Pet 2:6-8).<\/p>","summary_ro":"8:14 He will keep you safe (literally he will be a sanctuary): God is a place of refuge. • stone . . . stumble . . . rock . . . fall: By trusting Assyria rather than God, the people of Jerusalem would find themselves in a trap and a snare as the Assyrians turned against them. For those who trust in the Lord, however, he is faithful and strong (28:16; see Ps 118:22-23; Luke 2:34; Rom 9:32-33; 1 Pet 2:6-8).","summary_en":"8:14 He will keep you safe (literally he will be a sanctuary): God is a place of refuge. • stone . . . stumble . . . rock . . . fall: By trusting Assyria rather than God, the people of Jerusalem would find themselves in a trap and a snare as the Assyrians turned against them. For those who trust in the Lord, however, he is faithful and strong (28:16; see Ps 118:22-23; Luke 2:34; Rom 9:32-33; 1 Pet 2:6-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63767,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65159,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Stone the Builders Rejected","title_en":"The Stone the Builders Rejected","content_ro":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","content_en":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","summary_ro":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","summary_en":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91393,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92785,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Stone the Builders Rejected","title_en":"The Stone the Builders Rejected","content_ro":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","content_en":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","summary_ro":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","summary_en":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119019,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120411,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Stone the Builders Rejected","title_en":"The Stone the Builders Rejected","content_ro":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","content_en":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","summary_ro":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","summary_en":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146645,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Fearing People","title_en":"Fearing People","content_ro":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","content_en":"<h3>Fearing People<\/h3>\n<p>God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14).<\/p>\n<p>During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied against him, he trembled in fear (Isa 7:2). The Lord encouraged him to be a man of faith, because without faith he could not expect the Lord’s protection (7:9). However, Ahaz refused to trust the Lord. Rather, he turned to the Assyrians for help. As a result, the Lord became a trap for him, as well as for all Israel and Judah (8:11-15).<\/p>\n<p>One of the purposes of Isaiah’s message was to highlight the contrast between faith and fear. We see Ahaz as an example of fear. We then see Hezekiah as an imperfect example of faith (see ch 37). Isaiah himself provides a better example of faith (ch 8). Finally, God’s servant stands as the ideal example of faith (42:1-7; 50:4-7).<\/p>\n<p>Jesus instructed his followers not to fear those who threaten them—even those who wish to kill them (Matt 10:26-31). The same God who is aware of the happenings of each individual sparrow and who knows the number of hairs on a person’s head will be with those who trust in him. Such trust has been demonstrated by believers throughout history who have rejected the fear of what others can do to them—even to the point of martyrdom (see Acts 6:8–7:60).<\/p>\n<p>Those who do not commit themselves wholly to God will live in fear of others. But those who rely on the Lord will be able to overcome such fear, recognizing the temporality of human foes and the enduring sovereignty of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 14:1-12; 21:34-35; Josh 1:9; 2 Kgs 16:5-18; 2 Chr 28:16-23; Ps 23:4; Prov 29:25; Isa 7:1-25; 41:10; 51:7-8, 12-13; 54:4; 57:11; Jer 10:5; 30:10; 46:27-28<\/p>","summary_ro":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","summary_en":"Fearing People God had promised to be with his people in the face of opposition (see, e.g., Deut 20:1-4; Josh 1:9); as long as they remained committed to him, they had no reason to fear others. Israel’s history demonstrated this reality (see Exod 14:10-31; Josh 10:9-14). But for those who look elsewhere for peace and security, God can be a stumbling stone rather than a source of safety (Isa 8:14). During the reign of King Ahaz of Judah, when the king heard that Syria and Israel had allied aga...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148037,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Stone the Builders Rejected","title_en":"The Stone the Builders Rejected","content_ro":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","content_en":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","summary_ro":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","summary_en":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":9640,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Disciple","title_en":"Disciple","content_ro":"<h3>DISCIPLE<\/h3>\n<p>Someone who follows another person or another way of life and who submits himself to the discipline (teaching) of that leader or way. In the Bible the term “disciple” is found almost exclusively in the Gospels and the book of Acts, the only exceptions being Isaiah 8:16 and less directly Isaiah 50:4 and 54:13, where the same Hebrew word is translated “learned” and “taught,” respectively. Yet clearly wherever there is a teacher and those taught, the idea of discipleship is present.<\/p>\n<p>In the Gospels the immediate followers of Jesus, called by his authority from a wide variety of circumstances, not only the Twelve but all those who were sympathetic to his teaching and committed to him, are called “disciples.” The calling of these disciples took place at a time when other teachers had their disciples, most notably the Pharisees (Mk 2:18; Lk 5:33) and John the Baptist (Mt 9:14). It is evident from the practice of John the Baptist that different leaders called for different disciplines from their followers. John’s way was considerably more ascetic in character than that of Jesus; however, it too involved not only teaching regarding conduct and manner of life, but also a distinctive pattern of praying (Lk 11:1).<\/p>\n<p>The disciples of Jesus had a unique experience. Not only did they benefit from the immediate teaching of Jesus, his looks and tones of voice (Mk 10:21) as well as his words, but they were also witnesses of the unfolding drama of redemption that had Christ as its center. They followed a teacher who embodied the substance of that teaching. The first disciples could be taught by Christ only little by little, not only because of the need to remove their misconceptions (Mt 16:21), but also because the full significance of what Jesus said and did could not be most fully appreciated until after the events of his death and resurrection (Mt 28:9). It is not surprising that the period of “discipling” covered the time before and after Christ’s death and resurrection, and also after Pentecost, when the Holy Spirit taught the disciples about matters that they could not “bear” while Jesus remained on earth (Jn 16:12).<\/p>\n<p>Groups of Jesus’ first disciples, both the Twelve and the Seventy (Mt 26:20: Lk 10:1), received his teaching, taught others in turn (Lk 10:1-11), and were given power to heal (Mt 10:1). They were also to proclaim the message of salvation through Christ. Yet the Twelve were given special prominence, and with the exception of Judas Iscariot (whose place was taken by Matthias, Acts 1:26), they became the foundation teachers of the newly emerging Christian church. Their authority in the church, given by Christ (Mt 16:19; 28:16-20), was to be characterized by a unique style of self-giving service (Lk 22:24-30). To this group of disciples, who came to be known as the apostles (though this term is occasionally given to a wider application), Saul of Tarsus was added. At his conversion on the road to Damascus, he saw the risen Lord and was immediately commissioned by Christ (Gal 1:12, 16) as the apostle to the Gentiles (Acts 9:15).<\/p>\n<p>At the time of his ascension Christ commissioned the first disciples to “make disciples of all nations” (Mt 28:19); hence, the term “disciple” is also used in the book of Acts to describe believers, those who confess Christ. Though they have not been directly called by Christ himself, such disciples are called by Christ’s Spirit through the message delivered by the first disciples; disciples called later are not in any sense inferior to the first disciples, even though they are less privileged. It was proper for early Christians to be called disciples of Jesus of Nazareth or simply “the disciples” (Acts 6:1-2, 7; 9:36; 11:26) because they were carrying on the teaching of Jesus and living the life he had exemplified. They were thus recognized as a “school” or living community that embodied the teaching of their “master” in practice. The book of 1 John emphasizes that only those who keep Christ’s commandments show real love for God (1 Jn 2:3-6; 3:10-11).<\/p>","content_en":"<h3>DISCIPLE<\/h3>\n<p>Someone who follows another person or another way of life and who submits himself to the discipline (teaching) of that leader or way. In the Bible the term “disciple” is found almost exclusively in the Gospels and the book of Acts, the only exceptions being Isaiah 8:16 and less directly Isaiah 50:4 and 54:13, where the same Hebrew word is translated “learned” and “taught,” respectively. Yet clearly wherever there is a teacher and those taught, the idea of discipleship is present.<\/p>\n<p>In the Gospels the immediate followers of Jesus, called by his authority from a wide variety of circumstances, not only the Twelve but all those who were sympathetic to his teaching and committed to him, are called “disciples.” The calling of these disciples took place at a time when other teachers had their disciples, most notably the Pharisees (Mk 2:18; Lk 5:33) and John the Baptist (Mt 9:14). It is evident from the practice of John the Baptist that different leaders called for different disciplines from their followers. John’s way was considerably more ascetic in character than that of Jesus; however, it too involved not only teaching regarding conduct and manner of life, but also a distinctive pattern of praying (Lk 11:1).<\/p>\n<p>The disciples of Jesus had a unique experience. Not only did they benefit from the immediate teaching of Jesus, his looks and tones of voice (Mk 10:21) as well as his words, but they were also witnesses of the unfolding drama of redemption that had Christ as its center. They followed a teacher who embodied the substance of that teaching. The first disciples could be taught by Christ only little by little, not only because of the need to remove their misconceptions (Mt 16:21), but also because the full significance of what Jesus said and did could not be most fully appreciated until after the events of his death and resurrection (Mt 28:9). It is not surprising that the period of “discipling” covered the time before and after Christ’s death and resurrection, and also after Pentecost, when the Holy Spirit taught the disciples about matters that they could not “bear” while Jesus remained on earth (Jn 16:12).<\/p>\n<p>Groups of Jesus’ first disciples, both the Twelve and the Seventy (Mt 26:20: Lk 10:1), received his teaching, taught others in turn (Lk 10:1-11), and were given power to heal (Mt 10:1). They were also to proclaim the message of salvation through Christ. Yet the Twelve were given special prominence, and with the exception of Judas Iscariot (whose place was taken by Matthias, Acts 1:26), they became the foundation teachers of the newly emerging Christian church. Their authority in the church, given by Christ (Mt 16:19; 28:16-20), was to be characterized by a unique style of self-giving service (Lk 22:24-30). To this group of disciples, who came to be known as the apostles (though this term is occasionally given to a wider application), Saul of Tarsus was added. At his conversion on the road to Damascus, he saw the risen Lord and was immediately commissioned by Christ (Gal 1:12, 16) as the apostle to the Gentiles (Acts 9:15).<\/p>\n<p>At the time of his ascension Christ commissioned the first disciples to “make disciples of all nations” (Mt 28:19); hence, the term “disciple” is also used in the book of Acts to describe believers, those who confess Christ. Though they have not been directly called by Christ himself, such disciples are called by Christ’s Spirit through the message delivered by the first disciples; disciples called later are not in any sense inferior to the first disciples, even though they are less privileged. It was proper for early Christians to be called disciples of Jesus of Nazareth or simply “the disciples” (Acts 6:1-2, 7; 9:36; 11:26) because they were carrying on the teaching of Jesus and living the life he had exemplified. They were thus recognized as a “school” or living community that embodied the teaching of their “master” in practice. The book of 1 John emphasizes that only those who keep Christ’s commandments show real love for God (1 Jn 2:3-6; 3:10-11).<\/p>","summary_ro":"DISCIPLE Someone who follows another person or another way of life and who submits himself to the discipline (teaching) of that leader or way. In the Bible the term “disciple” is found almost exclusively in the Gospels and the book of Acts, the only exceptions being Isaiah 8:16 and less directly Isaiah 50:4 and 54:13, where the same Hebrew word is translated “learned” and “taught,” respectively. Yet clearly wherever there is a teacher and those taught, the idea of discipleship is present. In ...","summary_en":"DISCIPLE Someone who follows another person or another way of life and who submits himself to the discipline (teaching) of that leader or way. In the Bible the term “disciple” is found almost exclusively in the Gospels and the book of Acts, the only exceptions being Isaiah 8:16 and less directly Isaiah 50:4 and 54:13, where the same Hebrew word is translated “learned” and “taught,” respectively. Yet clearly wherever there is a teacher and those taught, the idea of discipleship is present. In ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17733,"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":34230,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Seal","title_en":"Seal","content_ro":"<h3>SEAL<\/h3>\n<p>Small engraved object widely used in the ancient Near East to produce an image in soft clay.<\/p>\n<p class=\"h2\" id=\"Origin\">Origin<\/p>\n<p>The exact origin of seals cannot be determined. The first seal probably developed from the amulet, whose purpose was to give protection to its wearer or to ward off evil. At one time a seal was believed to have some kind of magical protective power that would bring a curse or harm to the unauthorized person who dared to break it to obtain the contents it protected. Primitive seals were little more than tiny clay spools scratched with twigs to produce simple designs or figures. Glyptic art (the technical name for engraving or carving of seals on gems) flourished in the ancient Near East from the fourth millennium <span>BC<\/span> to the end of the Persian period in the fourth century <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"TypesofSeals\">Types of Seals<\/p>\n<h5>Stamp Seals<\/h5>\n<p>Seals were produced in many shapes and sizes, the earliest being the stamp seal, a flat engraved gem or bead that produced a copy of itself when pressed against soft clay. It was superseded about 3000 <span>BC<\/span> in Mesopotamia by the cylinder seal and began to be used again only at the end of the eighth century <span>BC<\/span>; by Hellenistic times it had replaced the cylinder seal altogether.<\/p>\n<h5>Cylinder Seals<\/h5>\n<p>The cylinder seal first appeared in Mesopotamia before 3000 <span>BC<\/span> and became the most widely used kind of seal until the middle of the first millennium <span>BC<\/span>. Its use in Egypt is evidence of early Mesopotamian cultural influence upon Egypt; however, it was soon replaced there by the scarab (beetle-shaped) seal, which was better adapted for sealing papyrus documents. Symbols or designs were carved on the outside of the cylinder, which left their imprint when the seal was rolled over the wet clay. Some of the earliest symbols used were geometric designs or representations of some magical symbol. Later seals depicted everything from mythology (deities seated conversing with each other, receiving worshipers in audience, riding in a boat or chariot, or fighting an enemy) to scenes from everyday life (hunting, marrying, banqueting, feeding animals, fighting wild beasts, offering sacrifices to the deity, warring, leading prisoners away) and representations of animals, flowers, and birds. Writing (e.g., the owner’s name or a declaration of loyalty to a god or king) began to appear on seals in the third millennium <span>BC<\/span>. Because of the great number and variety of seals that have been found, they are invaluable for what they reveal about ancient peoples—how they dressed, their hairstyles, furniture, utensils, and religious beliefs.<\/p>\n<p>Seals were so widely used and have been unearthed in such quantity in the ancient Near East that they can be dated within a century or two of their origin, though sometimes it is difficult to determine the exact period or country of origin. Herodotus observed that every Babylonian gentleman “carries a seal and a walking stick” (Book I, 195). The seal was suspended by a cord about the neck or the wrist or attached to some part of the owner’s clothing (cf. Gn 38:18; 41:42; Sg 8:6; Jer 22:24). Graves have been found with cylinders tied to the wrists of the skeletons.<\/p>\n<p>Another type of seal was the jar handle seal. Cloth was placed over the neck of a bottle, soft clay was smeared on top of the binding cord, and then the seal was pressed into the wet clay. The unbroken seal showed that the merchandise had not been opened before delivery. In Judea the seal was impressed on jar handles as evidence of ownership. Some jar handle stamps were probably trademarks of pottery factories; some bear private names (perhaps the owner of the factory). The so-called royal jar handle stamps contain either a four-winged or two-winged symbol and a short inscription consisting of two lines. The line above reads “belonging to the king,” and the lower line contains the name of a city, probably where the jar was made.<\/p>\n<p class=\"h2\" id=\"Uses\">Uses<\/p>\n<h5>Functional Uses<\/h5>\n<p>Since their first creation as amulets, seals continued to serve as signals of protection. An unbroken seal proved that the contents had not been tampered with, whether on a document, a granary door, or a wine jar. The lions’ den into which Daniel was cast was sealed with the king’s signet and those of his nobles (Dn 6:17). Jesus’ tomb was secured by sealing the stone (Mt 27:66). The seal also served as a mark of ownership or as a trademark (e.g., placed on pottery before firing). It was also used to validate documents (letters, bills of sale, government documents, etc.). Jezebel wrote letters in her husband’s name and sealed them with his seal, thus bringing about the death of Naboth (1 Kgs 21:8-13). Jeremiah sealed a deed of purchase when he bought a kinsman’s land (Jer 32:10-14). An edict with the Persian king’s seal could not be revoked (Est 8:8).<\/p>\n<h5>Symbolic Use<\/h5>\n<p>Symbolic use of the seal is found both in nonbiblical and biblical literature. A Babylonian prayer says, “Like a seal may my sins be torn away.” The OT says, “Seal the teaching among my disciples” (Is 8:16, <span>rsv<\/span>). Zerubbabel was told he would become God’s signet ring (Hg 2:23). The earth took shape like clay pressed by a signet ring (Jb 38:14).<\/p>\n<p>The word is used symbolically in the NT to designate God’s personal ownership. For example, the Scriptures say that God’s seal is on Jesus, his Son (Jn 3:33; 6:27). This means that Jesus bears God’s personal name; Jesus is God’s personal expression. The Scriptures also say that the Holy Spirit seals the believers (2 Cor 1:22; Eph 1:13; 4:30). This means that the Spirit is God’s mark of ownership on the believers, and it means that the Spirit protects and preserves the believers throughout their lives.<\/p>\n<p><em>See also<\/em> Archaeology and the Bible; Inscriptions.<\/p>","content_en":"<h3>SEAL<\/h3>\n<p>Small engraved object widely used in the ancient Near East to produce an image in soft clay.<\/p>\n<p class=\"h2\" id=\"Origin\">Origin<\/p>\n<p>The exact origin of seals cannot be determined. The first seal probably developed from the amulet, whose purpose was to give protection to its wearer or to ward off evil. At one time a seal was believed to have some kind of magical protective power that would bring a curse or harm to the unauthorized person who dared to break it to obtain the contents it protected. Primitive seals were little more than tiny clay spools scratched with twigs to produce simple designs or figures. Glyptic art (the technical name for engraving or carving of seals on gems) flourished in the ancient Near East from the fourth millennium <span>BC<\/span> to the end of the Persian period in the fourth century <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"TypesofSeals\">Types of Seals<\/p>\n<h5>Stamp Seals<\/h5>\n<p>Seals were produced in many shapes and sizes, the earliest being the stamp seal, a flat engraved gem or bead that produced a copy of itself when pressed against soft clay. It was superseded about 3000 <span>BC<\/span> in Mesopotamia by the cylinder seal and began to be used again only at the end of the eighth century <span>BC<\/span>; by Hellenistic times it had replaced the cylinder seal altogether.<\/p>\n<h5>Cylinder Seals<\/h5>\n<p>The cylinder seal first appeared in Mesopotamia before 3000 <span>BC<\/span> and became the most widely used kind of seal until the middle of the first millennium <span>BC<\/span>. Its use in Egypt is evidence of early Mesopotamian cultural influence upon Egypt; however, it was soon replaced there by the scarab (beetle-shaped) seal, which was better adapted for sealing papyrus documents. Symbols or designs were carved on the outside of the cylinder, which left their imprint when the seal was rolled over the wet clay. Some of the earliest symbols used were geometric designs or representations of some magical symbol. Later seals depicted everything from mythology (deities seated conversing with each other, receiving worshipers in audience, riding in a boat or chariot, or fighting an enemy) to scenes from everyday life (hunting, marrying, banqueting, feeding animals, fighting wild beasts, offering sacrifices to the deity, warring, leading prisoners away) and representations of animals, flowers, and birds. Writing (e.g., the owner’s name or a declaration of loyalty to a god or king) began to appear on seals in the third millennium <span>BC<\/span>. Because of the great number and variety of seals that have been found, they are invaluable for what they reveal about ancient peoples—how they dressed, their hairstyles, furniture, utensils, and religious beliefs.<\/p>\n<p>Seals were so widely used and have been unearthed in such quantity in the ancient Near East that they can be dated within a century or two of their origin, though sometimes it is difficult to determine the exact period or country of origin. Herodotus observed that every Babylonian gentleman “carries a seal and a walking stick” (Book I, 195). The seal was suspended by a cord about the neck or the wrist or attached to some part of the owner’s clothing (cf. Gn 38:18; 41:42; Sg 8:6; Jer 22:24). Graves have been found with cylinders tied to the wrists of the skeletons.<\/p>\n<p>Another type of seal was the jar handle seal. Cloth was placed over the neck of a bottle, soft clay was smeared on top of the binding cord, and then the seal was pressed into the wet clay. The unbroken seal showed that the merchandise had not been opened before delivery. In Judea the seal was impressed on jar handles as evidence of ownership. Some jar handle stamps were probably trademarks of pottery factories; some bear private names (perhaps the owner of the factory). The so-called royal jar handle stamps contain either a four-winged or two-winged symbol and a short inscription consisting of two lines. The line above reads “belonging to the king,” and the lower line contains the name of a city, probably where the jar was made.<\/p>\n<p class=\"h2\" id=\"Uses\">Uses<\/p>\n<h5>Functional Uses<\/h5>\n<p>Since their first creation as amulets, seals continued to serve as signals of protection. An unbroken seal proved that the contents had not been tampered with, whether on a document, a granary door, or a wine jar. The lions’ den into which Daniel was cast was sealed with the king’s signet and those of his nobles (Dn 6:17). Jesus’ tomb was secured by sealing the stone (Mt 27:66). The seal also served as a mark of ownership or as a trademark (e.g., placed on pottery before firing). It was also used to validate documents (letters, bills of sale, government documents, etc.). Jezebel wrote letters in her husband’s name and sealed them with his seal, thus bringing about the death of Naboth (1 Kgs 21:8-13). Jeremiah sealed a deed of purchase when he bought a kinsman’s land (Jer 32:10-14). An edict with the Persian king’s seal could not be revoked (Est 8:8).<\/p>\n<h5>Symbolic Use<\/h5>\n<p>Symbolic use of the seal is found both in nonbiblical and biblical literature. A Babylonian prayer says, “Like a seal may my sins be torn away.” The OT says, “Seal the teaching among my disciples” (Is 8:16, <span>rsv<\/span>). Zerubbabel was told he would become God’s signet ring (Hg 2:23). The earth took shape like clay pressed by a signet ring (Jb 38:14).<\/p>\n<p>The word is used symbolically in the NT to designate God’s personal ownership. For example, the Scriptures say that God’s seal is on Jesus, his Son (Jn 3:33; 6:27). This means that Jesus bears God’s personal name; Jesus is God’s personal expression. The Scriptures also say that the Holy Spirit seals the believers (2 Cor 1:22; Eph 1:13; 4:30). This means that the Spirit is God’s mark of ownership on the believers, and it means that the Spirit protects and preserves the believers throughout their lives.<\/p>\n<p><em>See also<\/em> Archaeology and the Bible; Inscriptions.<\/p>","summary_ro":"SEAL Small engraved object widely used in the ancient Near East to produce an image in soft clay. Origin The exact origin of seals cannot be determined. The first seal probably developed from the amulet, whose purpose was to give protection to its wearer or to ward off evil. At one time a seal was believed to have some kind of magical protective power that would bring a curse or harm to the unauthorized person who dared to break it to obtain the contents it protected. Primitive seals were lit...","summary_en":"SEAL Small engraved object widely used in the ancient Near East to produce an image in soft clay. Origin The exact origin of seals cannot be determined. The first seal probably developed from the amulet, whose purpose was to give protection to its wearer or to ward off evil. At one time a seal was believed to have some kind of magical protective power that would bring a curse or harm to the unauthorized person who dared to break it to obtain the contents it protected. Primitive seals were lit...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51152,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:16","title_en":"Study Note: Isaia 8:16","content_ro":"<p><strong>8:16-17<\/strong> The command to preserve Isaiah’s teaching suggests that it was harshly received by his contemporaries, who might have wanted to snuff it out. Faithful disciples safely preserved the prophet’s messages.<\/p>","content_en":"<p><strong>8:16-17<\/strong> The command to preserve Isaiah’s teaching suggests that it was harshly received by his contemporaries, who might have wanted to snuff it out. Faithful disciples safely preserved the prophet’s messages.<\/p>","summary_ro":"8:16-17 The command to preserve Isaiah’s teaching suggests that it was harshly received by his contemporaries, who might have wanted to snuff it out. Faithful disciples safely preserved the prophet’s messages.","summary_en":"8:16-17 The command to preserve Isaiah’s teaching suggests that it was harshly received by his contemporaries, who might have wanted to snuff it out. Faithful disciples safely preserved the prophet’s messages.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51153,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:16","title_en":"Study Note: Isaia 8:16","content_ro":"<p><strong>8:16<\/strong> <em>instructions<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">torah<\/span>): The Torah defined Israel’s covenant relationship with God, but the people were quick to forget (see also 1:10).<\/p>","content_en":"<p><strong>8:16<\/strong> <em>instructions<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">torah<\/span>): The Torah defined Israel’s covenant relationship with God, but the people were quick to forget (see also 1:10).<\/p>","summary_ro":"8:16 instructions (Hebrew torah): The Torah defined Israel’s covenant relationship with God, but the people were quick to forget (see also 1:10).","summary_en":"8:16 instructions (Hebrew torah): The Torah defined Israel’s covenant relationship with God, but the people were quick to forget (see also 1:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78778,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:16","title_en":"Study Note: Isaia 8:16","content_ro":"<p><strong>8:16-17<\/strong> The command to preserve Isaiah’s teaching suggests that it was harshly received by his contemporaries, who might have wanted to snuff it out. Faithful disciples safely preserved the prophet’s messages.<\/p>","content_en":"<p><strong>8:16-17<\/strong> The command to preserve Isaiah’s teaching suggests that it was harshly received by his contemporaries, who might have wanted to snuff it out. Faithful disciples safely preserved the prophet’s messages.<\/p>","summary_ro":"8:16-17 The command to preserve Isaiah’s teaching suggests that it was harshly received by his contemporaries, who might have wanted to snuff it out. Faithful disciples safely preserved the prophet’s messages.","summary_en":"8:16-17 The command to preserve Isaiah’s teaching suggests that it was harshly received by his contemporaries, who might have wanted to snuff it out. Faithful disciples safely preserved the prophet’s messages.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78779,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:16","title_en":"Study Note: Isaia 8:16","content_ro":"<p><strong>8:16<\/strong> <em>instructions<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">torah<\/span>): The Torah defined Israel’s covenant relationship with God, but the people were quick to forget (see also 1:10).<\/p>","content_en":"<p><strong>8:16<\/strong> <em>instructions<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">torah<\/span>): The Torah defined Israel’s covenant relationship with God, but the people were quick to forget (see also 1:10).<\/p>","summary_ro":"8:16 instructions (Hebrew torah): The Torah defined Israel’s covenant relationship with God, but the people were quick to forget (see also 1:10).","summary_en":"8:16 instructions (Hebrew torah): The Torah defined Israel’s covenant relationship with God, but the people were quick to forget (see also 1:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106404,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:16","title_en":"Study Note: Isaia 8:16","content_ro":"<p><strong>8:16-17<\/strong> The command to preserve Isaiah’s teaching suggests that it was harshly received by his contemporaries, who might have wanted to snuff it out. Faithful disciples safely preserved the prophet’s messages.<\/p>","content_en":"<p><strong>8:16-17<\/strong> The command to preserve Isaiah’s teaching suggests that it was harshly received by his contemporaries, who might have wanted to snuff it out. Faithful disciples safely preserved the prophet’s messages.<\/p>","summary_ro":"8:16-17 The command to preserve Isaiah’s teaching suggests that it was harshly received by his contemporaries, who might have wanted to snuff it out. Faithful disciples safely preserved the prophet’s messages.","summary_en":"8:16-17 The command to preserve Isaiah’s teaching suggests that it was harshly received by his contemporaries, who might have wanted to snuff it out. Faithful disciples safely preserved the prophet’s messages.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106405,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:16","title_en":"Study Note: Isaia 8:16","content_ro":"<p><strong>8:16<\/strong> <em>instructions<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">torah<\/span>): The Torah defined Israel’s covenant relationship with God, but the people were quick to forget (see also 1:10).<\/p>","content_en":"<p><strong>8:16<\/strong> <em>instructions<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">torah<\/span>): The Torah defined Israel’s covenant relationship with God, but the people were quick to forget (see also 1:10).<\/p>","summary_ro":"8:16 instructions (Hebrew torah): The Torah defined Israel’s covenant relationship with God, but the people were quick to forget (see also 1:10).","summary_en":"8:16 instructions (Hebrew torah): The Torah defined Israel’s covenant relationship with God, but the people were quick to forget (see also 1:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134030,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:16","title_en":"Study Note: Isaia 8:16","content_ro":"<p><strong>8:16-17<\/strong> The command to preserve Isaiah’s teaching suggests that it was harshly received by his contemporaries, who might have wanted to snuff it out. Faithful disciples safely preserved the prophet’s messages.<\/p>","content_en":"<p><strong>8:16-17<\/strong> The command to preserve Isaiah’s teaching suggests that it was harshly received by his contemporaries, who might have wanted to snuff it out. Faithful disciples safely preserved the prophet’s messages.<\/p>","summary_ro":"8:16-17 The command to preserve Isaiah’s teaching suggests that it was harshly received by his contemporaries, who might have wanted to snuff it out. Faithful disciples safely preserved the prophet’s messages.","summary_en":"8:16-17 The command to preserve Isaiah’s teaching suggests that it was harshly received by his contemporaries, who might have wanted to snuff it out. Faithful disciples safely preserved the prophet’s messages.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134031,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:16","title_en":"Study Note: Isaia 8:16","content_ro":"<p><strong>8:16<\/strong> <em>instructions<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">torah<\/span>): The Torah defined Israel’s covenant relationship with God, but the people were quick to forget (see also 1:10).<\/p>","content_en":"<p><strong>8:16<\/strong> <em>instructions<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">torah<\/span>): The Torah defined Israel’s covenant relationship with God, but the people were quick to forget (see also 1:10).<\/p>","summary_ro":"8:16 instructions (Hebrew torah): The Torah defined Israel’s covenant relationship with God, but the people were quick to forget (see also 1:10).","summary_en":"8:16 instructions (Hebrew torah): The Torah defined Israel’s covenant relationship with God, but the people were quick to forget (see also 1:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63807,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in Isaiah","title_en":"Trusting God in Isaiah","content_ro":"<h3>Trusting God in Isaiah<\/h3>\n<p>The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37).<\/p>\n<p>Those who trust in the Lord live in awe of him (29:23) and are not afraid (see 35:4), knowing that the Lord will be with them (51:12). They respond in praise because they trust in him (12:1-2; 25:9), and they express their trust through obedience to him (26:8). The faithful might feel the effects of God’s judgment on his enemies as they await the Lord’s salvation. Yet they find new strength day by day (40:31) and see themselves ultimately as citizens of God’s city, Zion (see 26:1-3). Those who trust in the Lord have true and lasting inner peace (26:3, 12; 32:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:22; 7:4-9; 8:16-20; 12:1-2; 26:2-3, 12; 32:17-18; 35:4; 40:9-11, 28-31; 51:12<\/p>","content_en":"<h3>Trusting God in Isaiah<\/h3>\n<p>The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37).<\/p>\n<p>Those who trust in the Lord live in awe of him (29:23) and are not afraid (see 35:4), knowing that the Lord will be with them (51:12). They respond in praise because they trust in him (12:1-2; 25:9), and they express their trust through obedience to him (26:8). The faithful might feel the effects of God’s judgment on his enemies as they await the Lord’s salvation. Yet they find new strength day by day (40:31) and see themselves ultimately as citizens of God’s city, Zion (see 26:1-3). Those who trust in the Lord have true and lasting inner peace (26:3, 12; 32:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:22; 7:4-9; 8:16-20; 12:1-2; 26:2-3, 12; 32:17-18; 35:4; 40:9-11, 28-31; 51:12<\/p>","summary_ro":"Trusting God in Isaiah The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37). Those who trust in the Lord live in awe of ...","summary_en":"Trusting God in Isaiah The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37). Those who trust in the Lord live in awe of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64312,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Written Word","title_en":"The Written Word","content_ro":"<h3>The Written Word<\/h3>\n<p>When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\n<p>As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\n<p>The earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\n<p>These written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","content_en":"<h3>The Written Word<\/h3>\n<p>When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\n<p>As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\n<p>The earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\n<p>These written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","summary_ro":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","summary_en":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91433,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in Isaiah","title_en":"Trusting God in Isaiah","content_ro":"<h3>Trusting God in Isaiah<\/h3>\n<p>The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37).<\/p>\n<p>Those who trust in the Lord live in awe of him (29:23) and are not afraid (see 35:4), knowing that the Lord will be with them (51:12). They respond in praise because they trust in him (12:1-2; 25:9), and they express their trust through obedience to him (26:8). The faithful might feel the effects of God’s judgment on his enemies as they await the Lord’s salvation. Yet they find new strength day by day (40:31) and see themselves ultimately as citizens of God’s city, Zion (see 26:1-3). Those who trust in the Lord have true and lasting inner peace (26:3, 12; 32:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:22; 7:4-9; 8:16-20; 12:1-2; 26:2-3, 12; 32:17-18; 35:4; 40:9-11, 28-31; 51:12<\/p>","content_en":"<h3>Trusting God in Isaiah<\/h3>\n<p>The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37).<\/p>\n<p>Those who trust in the Lord live in awe of him (29:23) and are not afraid (see 35:4), knowing that the Lord will be with them (51:12). They respond in praise because they trust in him (12:1-2; 25:9), and they express their trust through obedience to him (26:8). The faithful might feel the effects of God’s judgment on his enemies as they await the Lord’s salvation. Yet they find new strength day by day (40:31) and see themselves ultimately as citizens of God’s city, Zion (see 26:1-3). Those who trust in the Lord have true and lasting inner peace (26:3, 12; 32:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:22; 7:4-9; 8:16-20; 12:1-2; 26:2-3, 12; 32:17-18; 35:4; 40:9-11, 28-31; 51:12<\/p>","summary_ro":"Trusting God in Isaiah The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37). Those who trust in the Lord live in awe of ...","summary_en":"Trusting God in Isaiah The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37). Those who trust in the Lord live in awe of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91938,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Written Word","title_en":"The Written Word","content_ro":"<h3>The Written Word<\/h3>\n<p>When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\n<p>As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\n<p>The earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\n<p>These written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","content_en":"<h3>The Written Word<\/h3>\n<p>When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\n<p>As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\n<p>The earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\n<p>These written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","summary_ro":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","summary_en":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119059,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in Isaiah","title_en":"Trusting God in Isaiah","content_ro":"<h3>Trusting God in Isaiah<\/h3>\n<p>The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37).<\/p>\n<p>Those who trust in the Lord live in awe of him (29:23) and are not afraid (see 35:4), knowing that the Lord will be with them (51:12). They respond in praise because they trust in him (12:1-2; 25:9), and they express their trust through obedience to him (26:8). The faithful might feel the effects of God’s judgment on his enemies as they await the Lord’s salvation. Yet they find new strength day by day (40:31) and see themselves ultimately as citizens of God’s city, Zion (see 26:1-3). Those who trust in the Lord have true and lasting inner peace (26:3, 12; 32:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:22; 7:4-9; 8:16-20; 12:1-2; 26:2-3, 12; 32:17-18; 35:4; 40:9-11, 28-31; 51:12<\/p>","content_en":"<h3>Trusting God in Isaiah<\/h3>\n<p>The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37).<\/p>\n<p>Those who trust in the Lord live in awe of him (29:23) and are not afraid (see 35:4), knowing that the Lord will be with them (51:12). They respond in praise because they trust in him (12:1-2; 25:9), and they express their trust through obedience to him (26:8). The faithful might feel the effects of God’s judgment on his enemies as they await the Lord’s salvation. Yet they find new strength day by day (40:31) and see themselves ultimately as citizens of God’s city, Zion (see 26:1-3). Those who trust in the Lord have true and lasting inner peace (26:3, 12; 32:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:22; 7:4-9; 8:16-20; 12:1-2; 26:2-3, 12; 32:17-18; 35:4; 40:9-11, 28-31; 51:12<\/p>","summary_ro":"Trusting God in Isaiah The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37). Those who trust in the Lord live in awe of ...","summary_en":"Trusting God in Isaiah The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37). Those who trust in the Lord live in awe of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119564,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Written Word","title_en":"The Written Word","content_ro":"<h3>The Written Word<\/h3>\n<p>When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\n<p>As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\n<p>The earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\n<p>These written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","content_en":"<h3>The Written Word<\/h3>\n<p>When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\n<p>As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\n<p>The earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\n<p>These written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","summary_ro":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","summary_en":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146685,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in Isaiah","title_en":"Trusting God in Isaiah","content_ro":"<h3>Trusting God in Isaiah<\/h3>\n<p>The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37).<\/p>\n<p>Those who trust in the Lord live in awe of him (29:23) and are not afraid (see 35:4), knowing that the Lord will be with them (51:12). They respond in praise because they trust in him (12:1-2; 25:9), and they express their trust through obedience to him (26:8). The faithful might feel the effects of God’s judgment on his enemies as they await the Lord’s salvation. Yet they find new strength day by day (40:31) and see themselves ultimately as citizens of God’s city, Zion (see 26:1-3). Those who trust in the Lord have true and lasting inner peace (26:3, 12; 32:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:22; 7:4-9; 8:16-20; 12:1-2; 26:2-3, 12; 32:17-18; 35:4; 40:9-11, 28-31; 51:12<\/p>","content_en":"<h3>Trusting God in Isaiah<\/h3>\n<p>The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37).<\/p>\n<p>Those who trust in the Lord live in awe of him (29:23) and are not afraid (see 35:4), knowing that the Lord will be with them (51:12). They respond in praise because they trust in him (12:1-2; 25:9), and they express their trust through obedience to him (26:8). The faithful might feel the effects of God’s judgment on his enemies as they await the Lord’s salvation. Yet they find new strength day by day (40:31) and see themselves ultimately as citizens of God’s city, Zion (see 26:1-3). Those who trust in the Lord have true and lasting inner peace (26:3, 12; 32:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 2:22; 7:4-9; 8:16-20; 12:1-2; 26:2-3, 12; 32:17-18; 35:4; 40:9-11, 28-31; 51:12<\/p>","summary_ro":"Trusting God in Isaiah The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37). Those who trust in the Lord live in awe of ...","summary_en":"Trusting God in Isaiah The prophet Isaiah saw that mere humans prove untrustworthy (Isa 2:22). When in distress, the people of Judah often sought help from other nations (e.g., Egypt or Assyria), but Isaiah pointed out that Judah’s success and security was based upon their trust in God (see 8:9-17). King Hezekiah was mocked by the Assyrian army for trusting in God, yet it was that very trust that led to a great victory for God’s people (36:1–37:37). Those who trust in the Lord live in awe of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147190,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Written Word","title_en":"The Written Word","content_ro":"<h3>The Written Word<\/h3>\n<p>When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\n<p>As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\n<p>The earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\n<p>These written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","content_en":"<h3>The Written Word<\/h3>\n<p>When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah?<\/p>\n<p>As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast effectively in writing. The Lord told Jeremiah to write down all the messages he had ever delivered (Jer 36). Jeremiah had a helper, Baruch, who was skilled in writing and making as many copies as were needed. While Jeremiah and Baruch were in hiding, they purchased a scroll (a roll of papyrus) and prepared it so as to record the written messages. When the writing was finished, the scroll was read in the Temple courtyard and in the presence of King Jehoiakim. The king cut up the scroll and burned it, but Jeremiah had the messages rewritten on a new scroll, adding new material. Throughout the remainder of Jeremiah’s ministry, he had his messages written on papyrus and sent to the leaders of various countries, as well as to the exiles in Babylon (see Jer 29).<\/p>\n<p>The earliest example of writing the word of God appears in Exodus, where Moses was commanded to write down the words of the covenant (Exod 24:4, but see also Exod 17:14). It is specifically stated that Moses wrote the book of Deuteronomy (Deut 31:9, 24). The existence of the written book of the Law probably stimulated a tradition of writing down certain elements of what God was revealing (Josh 24:26; 1 Sam 10:25; 1 Chr 29:29; 2 Chr 9:29; Isa 8:16-17; 30:8). Many of Israel’s historical writings are said to have been kept by prophets (see 2 Chr 12:15; 13:22).<\/p>\n<p>These written documents, especially those written on leather scrolls, were kept in communities for a long time, and many copies were made from one document. These copies were so valuable that they were carefully preserved for centuries. The copies were also translated into any number of languages. The book of Jeremiah and the writings of other prophets, wise men, and teachers have been preserved, collected, and handed down to us as the Old and New Testaments, giving us a written record of God’s messages to his people (see 2 Tim 3:16-17; 2 Pet 1:20-21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 17:14; 31:18; 34:27-28; Deut 31:9-13; Isa 30:8; Jer 30:2-3; Jer 36:1-32; 45:1; 51:60-64; Ezek 43:11; Dan 7:1; Luke 1:1-4; John 5:46-47; 20:30-31; 21:24-25; Acts 1:1-2; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17; Phlm 1:21; Heb 13:22; 1 Pet 5:12; 2 Pet 1:20-21; 1 Jn 1:4; 2:12-24; 5:13; Rev 1:11; 10:4; 21:5; 22:18-19<\/p>","summary_ro":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","summary_en":"The Written Word When Jeremiah’s ministry was in crisis during his public trial on the Temple grounds (Jer 26), some friends saved his life, but King Jehoiakim had the prophet Uriah killed and tried to arrest Jeremiah. Would this signal the end of Jeremiah’s public ministry? Was public speaking the only way to get the Lord’s messages to the leaders and people of Judah? As it turns out, killing and silencing the messengers did not stop the Lord’s messages—the Lord’s word could be broadcast eff...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":51154,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:17","title_en":"Study Note: Isaia 8:17","content_ro":"<p><strong>8:17<\/strong> <em>I will wait for the<\/em> <span>Lord<\/span><em> . . . I will put my hope in him:<\/em> Isaiah’s message against Syria, Israel, and Assyria would be proven true in the historical events that followed. The fulfillment would further encourage the godly to await the final downfall of all ungodly power structures (see 8:9-10). Waiting for the Lord requires submission, prayer, hope, and faith (see 25:9; 26:8; 33:2), resulting in a quiet spirit and a renewal of inner strength (40:31). The book of Hebrews applies these words to Jesus Christ (Heb 2:13). • God had <em>turned away<\/em><em>;<\/em> the people of Israel and Judah were alienated from the Lord because of their sin.<\/p>","content_en":"<p><strong>8:17<\/strong> <em>I will wait for the<\/em> <span>Lord<\/span><em> . . . I will put my hope in him:<\/em> Isaiah’s message against Syria, Israel, and Assyria would be proven true in the historical events that followed. The fulfillment would further encourage the godly to await the final downfall of all ungodly power structures (see 8:9-10). Waiting for the Lord requires submission, prayer, hope, and faith (see 25:9; 26:8; 33:2), resulting in a quiet spirit and a renewal of inner strength (40:31). The book of Hebrews applies these words to Jesus Christ (Heb 2:13). • God had <em>turned away<\/em><em>;<\/em> the people of Israel and Judah were alienated from the Lord because of their sin.<\/p>","summary_ro":"8:17 I will wait for the Lord . . . I will put my hope in him: Isaiah’s message against Syria, Israel, and Assyria would be proven true in the historical events that followed. The fulfillment would further encourage the godly to await the final downfall of all ungodly power structures (see 8:9-10). Waiting for the Lord requires submission, prayer, hope, and faith (see 25:9; 26:8; 33:2), resulting in a quiet spirit and a renewal of inner strength (40:31). The book of Hebrews applies these word...","summary_en":"8:17 I will wait for the Lord . . . I will put my hope in him: Isaiah’s message against Syria, Israel, and Assyria would be proven true in the historical events that followed. The fulfillment would further encourage the godly to await the final downfall of all ungodly power structures (see 8:9-10). Waiting for the Lord requires submission, prayer, hope, and faith (see 25:9; 26:8; 33:2), resulting in a quiet spirit and a renewal of inner strength (40:31). The book of Hebrews applies these word...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78780,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:17","title_en":"Study Note: Isaia 8:17","content_ro":"<p><strong>8:17<\/strong> <em>I will wait for the<\/em> <span>Lord<\/span><em> . . . I will put my hope in him:<\/em> Isaiah’s message against Syria, Israel, and Assyria would be proven true in the historical events that followed. The fulfillment would further encourage the godly to await the final downfall of all ungodly power structures (see 8:9-10). Waiting for the Lord requires submission, prayer, hope, and faith (see 25:9; 26:8; 33:2), resulting in a quiet spirit and a renewal of inner strength (40:31). The book of Hebrews applies these words to Jesus Christ (Heb 2:13). • God had <em>turned away<\/em><em>;<\/em> the people of Israel and Judah were alienated from the Lord because of their sin.<\/p>","content_en":"<p><strong>8:17<\/strong> <em>I will wait for the<\/em> <span>Lord<\/span><em> . . . I will put my hope in him:<\/em> Isaiah’s message against Syria, Israel, and Assyria would be proven true in the historical events that followed. The fulfillment would further encourage the godly to await the final downfall of all ungodly power structures (see 8:9-10). Waiting for the Lord requires submission, prayer, hope, and faith (see 25:9; 26:8; 33:2), resulting in a quiet spirit and a renewal of inner strength (40:31). The book of Hebrews applies these words to Jesus Christ (Heb 2:13). • God had <em>turned away<\/em><em>;<\/em> the people of Israel and Judah were alienated from the Lord because of their sin.<\/p>","summary_ro":"8:17 I will wait for the Lord . . . I will put my hope in him: Isaiah’s message against Syria, Israel, and Assyria would be proven true in the historical events that followed. The fulfillment would further encourage the godly to await the final downfall of all ungodly power structures (see 8:9-10). Waiting for the Lord requires submission, prayer, hope, and faith (see 25:9; 26:8; 33:2), resulting in a quiet spirit and a renewal of inner strength (40:31). The book of Hebrews applies these word...","summary_en":"8:17 I will wait for the Lord . . . I will put my hope in him: Isaiah’s message against Syria, Israel, and Assyria would be proven true in the historical events that followed. The fulfillment would further encourage the godly to await the final downfall of all ungodly power structures (see 8:9-10). Waiting for the Lord requires submission, prayer, hope, and faith (see 25:9; 26:8; 33:2), resulting in a quiet spirit and a renewal of inner strength (40:31). The book of Hebrews applies these word...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106406,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:17","title_en":"Study Note: Isaia 8:17","content_ro":"<p><strong>8:17<\/strong> <em>I will wait for the<\/em> <span>Lord<\/span><em> . . . I will put my hope in him:<\/em> Isaiah’s message against Syria, Israel, and Assyria would be proven true in the historical events that followed. The fulfillment would further encourage the godly to await the final downfall of all ungodly power structures (see 8:9-10). Waiting for the Lord requires submission, prayer, hope, and faith (see 25:9; 26:8; 33:2), resulting in a quiet spirit and a renewal of inner strength (40:31). The book of Hebrews applies these words to Jesus Christ (Heb 2:13). • God had <em>turned away<\/em><em>;<\/em> the people of Israel and Judah were alienated from the Lord because of their sin.<\/p>","content_en":"<p><strong>8:17<\/strong> <em>I will wait for the<\/em> <span>Lord<\/span><em> . . . I will put my hope in him:<\/em> Isaiah’s message against Syria, Israel, and Assyria would be proven true in the historical events that followed. The fulfillment would further encourage the godly to await the final downfall of all ungodly power structures (see 8:9-10). Waiting for the Lord requires submission, prayer, hope, and faith (see 25:9; 26:8; 33:2), resulting in a quiet spirit and a renewal of inner strength (40:31). The book of Hebrews applies these words to Jesus Christ (Heb 2:13). • God had <em>turned away<\/em><em>;<\/em> the people of Israel and Judah were alienated from the Lord because of their sin.<\/p>","summary_ro":"8:17 I will wait for the Lord . . . I will put my hope in him: Isaiah’s message against Syria, Israel, and Assyria would be proven true in the historical events that followed. The fulfillment would further encourage the godly to await the final downfall of all ungodly power structures (see 8:9-10). Waiting for the Lord requires submission, prayer, hope, and faith (see 25:9; 26:8; 33:2), resulting in a quiet spirit and a renewal of inner strength (40:31). The book of Hebrews applies these word...","summary_en":"8:17 I will wait for the Lord . . . I will put my hope in him: Isaiah’s message against Syria, Israel, and Assyria would be proven true in the historical events that followed. The fulfillment would further encourage the godly to await the final downfall of all ungodly power structures (see 8:9-10). Waiting for the Lord requires submission, prayer, hope, and faith (see 25:9; 26:8; 33:2), resulting in a quiet spirit and a renewal of inner strength (40:31). The book of Hebrews applies these word...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134032,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:17","title_en":"Study Note: Isaia 8:17","content_ro":"<p><strong>8:17<\/strong> <em>I will wait for the<\/em> <span>Lord<\/span><em> . . . I will put my hope in him:<\/em> Isaiah’s message against Syria, Israel, and Assyria would be proven true in the historical events that followed. The fulfillment would further encourage the godly to await the final downfall of all ungodly power structures (see 8:9-10). Waiting for the Lord requires submission, prayer, hope, and faith (see 25:9; 26:8; 33:2), resulting in a quiet spirit and a renewal of inner strength (40:31). The book of Hebrews applies these words to Jesus Christ (Heb 2:13). • God had <em>turned away<\/em><em>;<\/em> the people of Israel and Judah were alienated from the Lord because of their sin.<\/p>","content_en":"<p><strong>8:17<\/strong> <em>I will wait for the<\/em> <span>Lord<\/span><em> . . . I will put my hope in him:<\/em> Isaiah’s message against Syria, Israel, and Assyria would be proven true in the historical events that followed. The fulfillment would further encourage the godly to await the final downfall of all ungodly power structures (see 8:9-10). Waiting for the Lord requires submission, prayer, hope, and faith (see 25:9; 26:8; 33:2), resulting in a quiet spirit and a renewal of inner strength (40:31). The book of Hebrews applies these words to Jesus Christ (Heb 2:13). • God had <em>turned away<\/em><em>;<\/em> the people of Israel and Judah were alienated from the Lord because of their sin.<\/p>","summary_ro":"8:17 I will wait for the Lord . . . I will put my hope in him: Isaiah’s message against Syria, Israel, and Assyria would be proven true in the historical events that followed. The fulfillment would further encourage the godly to await the final downfall of all ungodly power structures (see 8:9-10). Waiting for the Lord requires submission, prayer, hope, and faith (see 25:9; 26:8; 33:2), resulting in a quiet spirit and a renewal of inner strength (40:31). The book of Hebrews applies these word...","summary_en":"8:17 I will wait for the Lord . . . I will put my hope in him: Isaiah’s message against Syria, Israel, and Assyria would be proven true in the historical events that followed. The fulfillment would further encourage the godly to await the final downfall of all ungodly power structures (see 8:9-10). Waiting for the Lord requires submission, prayer, hope, and faith (see 25:9; 26:8; 33:2), resulting in a quiet spirit and a renewal of inner strength (40:31). The book of Hebrews applies these word...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":17239,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Immanuel","title_en":"Immanuel","content_ro":"<h3>IMMANUEL<\/h3>\n<p>Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of the birth of the incarnate God, Jesus the Messiah, as shown in Matthew.<\/p>\n<p class=\"h2\" id=\"TheProphecyinIsaiahsDay\">The Prophecy in Isaiah’s Day<\/p>\n<p>In focusing on the birth of Jesus as Immanuel, there has been some neglect of the historical fulfillment that occurred in the time of Ahaz. Ahaz was the son of a good king, Jotham and the grandson of another godly ruler, Uzziah, but his reign was marked by apostasy and idolatry. He made “molten images” for the Baals, offered incense in the Hinnom Valley, and even burned his sons as an offering (2 Chr 28:2-4). Because of this, the Lord gave him into the hand of Rezin, king of Syria, and of Pekah, king of Israel. The Edomites also invaded Judah, and the Philistines attacked the Shephelah and the Negev and took several cities (vv 17-18).<\/p>\n<p>Ahaz appealed to Tiglath-pileser III of Assyria (745–727 <span>BC<\/span>) for help against Israel and Syria. Tiglath-pileser accepted tribute from Ahaz, but attacked him instead of helping him (2 Chr 28:20-21). When he went to Damascus to meet the Assyrian king, Ahaz saw an altar, upon which he made offerings to the gods of Syria (v 23). He had a replica of this made and placed in the temple of Jerusalem (2 Kgs 16:10-12). The prophet Isaiah was directed to accost Ahaz at the end of the conduit of the upper pool. God’s message to the king was to “take heart,” for the attacking kings would fall (Is 7:7-9). Isaiah directed Ahaz to ask the Lord for a sign of this, but the king demurred, having a sudden attack of piety (v 12).<\/p>\n<p>Upon this refusal, the Lord gave to Ahaz a sign: a young woman would conceive and bear a son and call his name Immanuel (Is 7:14). That son would be able to distinguish good from evil by the time he was old enough to eat curds and wild honey, but even before that, the two kings would be removed and the king of Assyria would devastate their lands. The people would be taken away captive, so that the land would lie desolate and uncultivated. A man would have a cow to provide milk for curds, and wild honey would be gathered from the tangle of brush in the untended land.<\/p>\n<p>The identity of this woman and child in Isaiah’s time is uncertain. It has been proposed that the woman was Abijah, the wife of Ahaz, and that their son, Hezekiah, was this Immanuel. This is not demonstrable, and it seems inappropriate that a man like Ahaz should be the father of Immanuel.<\/p>\n<p>It has also been suggested that the wife of Isaiah was the mother of Immanuel. Isaiah 7:14 tells of the prospective birth of Immanuel; 8:3 tells of the conception and birth of Isaiah’s son, whose name, Maher-shalal-hash-baz (“swift to plunder and quick to spoil”) is related to the prediction of the fall of Judah’s enemies, for before the child would learn to talk, the lands of Syria and Israel would be taken by the king of Assyria (Is 8:4). Isaiah’s statement that he and his children were “signs and portents in Israel from the <span>Lord<\/span>” (v 18, <span>rsv<\/span>) enhances the view that it was his son who was also named Immanuel.<\/p>\n<p>The Lord then directed a message to Immanuel (Is 8:5-10). Because the people had refused the gracious invitation of the Lord, the Assyrians would scourge and fill the land of Immanuel. The plotting and plans of the people would come to nothing, for “God is with us” <em>(<\/em><span class=\"hebrew\" lang=\"he\">‘immanu’el<\/span><em>).<\/em> This is a play on words, using the name Immanuel to express the truth of the Lord’s presence.<\/p>\n<p class=\"h2\" id=\"TheProphecyFulfilledinJesus\">The Prophecy Fulfilled in Jesus<\/p>\n<p>In the fullness of time God sent forth his son; more than 700 years after Ahaz, Jesus was born and here all ambiguities fade away. His mother was a virgin from Nazareth named Mary (Miriam), betrothed to a solid citizen named Joseph. Matthew 1:23 cites Isaiah 7:14 as being fulfilled in the birth of Jesus. The Scripture is very explicit in stating that Mary had no sexual contact with her husband prior to the birth of Jesus (Mt 1:25). The same precision is seen in the Gospel of Luke. When the announcement of this child’s conception was made to Mary, she asked, “How can this be, since I have no husband?” (Lk 1:34, <span>rsv<\/span>). The angelic messenger explained that this conception would be brought about by the coming of the Holy Spirit upon her and by the overshadowing power of the Most High (v 35). For this reason the child would be not only Jesus and Immanuel but he would be called holy, the Son of God, God manifest in the flesh (Jn 1:18); the child would be unique, being both God and man.<\/p>\n<p>There were great distinctions between the Immanuel of Isaiah’s day and Immanuel the son of Mary. The first was a type; the other, the antitype. The first was the shadow; the other, the reality. The one symbolized deliverance from foreign oppression; the second was the Deliverer from the oppressor. The first represented God’s presence for but a few years; the second Immanuel is the son who lives forever.<\/p>\n<p>The concept of “God with us” was often reiterated by Jesus. He told his disciples that where two or three gathered in his name he would be present (Mt 18:20). Before his ascension, he assured them that he would be with them until the end of the age (28:20).<\/p>\n<p>He spoke also of the promise of the Holy Spirit, who “lives with you now and later will be in you” (Jn 14:17, <span>nlt<\/span>), who will abide with them forever (v 16). The “God with us” indwelling is spoken of in Colossians 1:27: “Christ lives in you.” In the consummation of all things, as shown to the apostle John, the Lord said: “Look, the home of God is now among his people! He will live with them, and they will be his people. God himself will be with them” (Rv 21:3, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> God, Names of; Messiah.<\/p>","content_en":"<h3>IMMANUEL<\/h3>\n<p>Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of the birth of the incarnate God, Jesus the Messiah, as shown in Matthew.<\/p>\n<p class=\"h2\" id=\"TheProphecyinIsaiahsDay\">The Prophecy in Isaiah’s Day<\/p>\n<p>In focusing on the birth of Jesus as Immanuel, there has been some neglect of the historical fulfillment that occurred in the time of Ahaz. Ahaz was the son of a good king, Jotham and the grandson of another godly ruler, Uzziah, but his reign was marked by apostasy and idolatry. He made “molten images” for the Baals, offered incense in the Hinnom Valley, and even burned his sons as an offering (2 Chr 28:2-4). Because of this, the Lord gave him into the hand of Rezin, king of Syria, and of Pekah, king of Israel. The Edomites also invaded Judah, and the Philistines attacked the Shephelah and the Negev and took several cities (vv 17-18).<\/p>\n<p>Ahaz appealed to Tiglath-pileser III of Assyria (745–727 <span>BC<\/span>) for help against Israel and Syria. Tiglath-pileser accepted tribute from Ahaz, but attacked him instead of helping him (2 Chr 28:20-21). When he went to Damascus to meet the Assyrian king, Ahaz saw an altar, upon which he made offerings to the gods of Syria (v 23). He had a replica of this made and placed in the temple of Jerusalem (2 Kgs 16:10-12). The prophet Isaiah was directed to accost Ahaz at the end of the conduit of the upper pool. God’s message to the king was to “take heart,” for the attacking kings would fall (Is 7:7-9). Isaiah directed Ahaz to ask the Lord for a sign of this, but the king demurred, having a sudden attack of piety (v 12).<\/p>\n<p>Upon this refusal, the Lord gave to Ahaz a sign: a young woman would conceive and bear a son and call his name Immanuel (Is 7:14). That son would be able to distinguish good from evil by the time he was old enough to eat curds and wild honey, but even before that, the two kings would be removed and the king of Assyria would devastate their lands. The people would be taken away captive, so that the land would lie desolate and uncultivated. A man would have a cow to provide milk for curds, and wild honey would be gathered from the tangle of brush in the untended land.<\/p>\n<p>The identity of this woman and child in Isaiah’s time is uncertain. It has been proposed that the woman was Abijah, the wife of Ahaz, and that their son, Hezekiah, was this Immanuel. This is not demonstrable, and it seems inappropriate that a man like Ahaz should be the father of Immanuel.<\/p>\n<p>It has also been suggested that the wife of Isaiah was the mother of Immanuel. Isaiah 7:14 tells of the prospective birth of Immanuel; 8:3 tells of the conception and birth of Isaiah’s son, whose name, Maher-shalal-hash-baz (“swift to plunder and quick to spoil”) is related to the prediction of the fall of Judah’s enemies, for before the child would learn to talk, the lands of Syria and Israel would be taken by the king of Assyria (Is 8:4). Isaiah’s statement that he and his children were “signs and portents in Israel from the <span>Lord<\/span>” (v 18, <span>rsv<\/span>) enhances the view that it was his son who was also named Immanuel.<\/p>\n<p>The Lord then directed a message to Immanuel (Is 8:5-10). Because the people had refused the gracious invitation of the Lord, the Assyrians would scourge and fill the land of Immanuel. The plotting and plans of the people would come to nothing, for “God is with us” <em>(<\/em><span class=\"hebrew\" lang=\"he\">‘immanu’el<\/span><em>).<\/em> This is a play on words, using the name Immanuel to express the truth of the Lord’s presence.<\/p>\n<p class=\"h2\" id=\"TheProphecyFulfilledinJesus\">The Prophecy Fulfilled in Jesus<\/p>\n<p>In the fullness of time God sent forth his son; more than 700 years after Ahaz, Jesus was born and here all ambiguities fade away. His mother was a virgin from Nazareth named Mary (Miriam), betrothed to a solid citizen named Joseph. Matthew 1:23 cites Isaiah 7:14 as being fulfilled in the birth of Jesus. The Scripture is very explicit in stating that Mary had no sexual contact with her husband prior to the birth of Jesus (Mt 1:25). The same precision is seen in the Gospel of Luke. When the announcement of this child’s conception was made to Mary, she asked, “How can this be, since I have no husband?” (Lk 1:34, <span>rsv<\/span>). The angelic messenger explained that this conception would be brought about by the coming of the Holy Spirit upon her and by the overshadowing power of the Most High (v 35). For this reason the child would be not only Jesus and Immanuel but he would be called holy, the Son of God, God manifest in the flesh (Jn 1:18); the child would be unique, being both God and man.<\/p>\n<p>There were great distinctions between the Immanuel of Isaiah’s day and Immanuel the son of Mary. The first was a type; the other, the antitype. The first was the shadow; the other, the reality. The one symbolized deliverance from foreign oppression; the second was the Deliverer from the oppressor. The first represented God’s presence for but a few years; the second Immanuel is the son who lives forever.<\/p>\n<p>The concept of “God with us” was often reiterated by Jesus. He told his disciples that where two or three gathered in his name he would be present (Mt 18:20). Before his ascension, he assured them that he would be with them until the end of the age (28:20).<\/p>\n<p>He spoke also of the promise of the Holy Spirit, who “lives with you now and later will be in you” (Jn 14:17, <span>nlt<\/span>), who will abide with them forever (v 16). The “God with us” indwelling is spoken of in Colossians 1:27: “Christ lives in you.” In the consummation of all things, as shown to the apostle John, the Lord said: “Look, the home of God is now among his people! He will live with them, and they will be his people. God himself will be with them” (Rv 21:3, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> God, Names of; Messiah.<\/p>","summary_ro":"IMMANUEL Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of t...","summary_en":"IMMANUEL Hebrew masculine name that means “God with us.” It appears only twice in the OT (Is 7:14; 8:8) and once in the NT (Mt 1:23), where it is sometimes transliterated “Emmanuel.” In the OT the name was given to a child born in the time of Ahaz as a sign to the king that Judah would receive relief from attacks by Israel and Syria. The name symbolized the fact that God would demonstrate his presence with his people in this deliverance. The greater application is that this is a prophecy of t...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26927,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Significance of Names","title_en":"Significance of Names","content_ro":"<h3>NAMES, Significance of<\/h3>\n<p>In biblical times names were given in order to express something about a person, or to express something through him, and not simply to hang a convenient label around his neck. At least seven motivations appear in the choice of names:<\/p>\n<p>1. To record some aspect of a person’s birth. Moses was so called by his adoptive mother because he was drawn from the water, the sound of the name recalling a Hebrew verb “to draw out” (Ex 2:10). The circumstances surrounding their births gave Jacob (Gn 25:26) and also Samuel (1 Sm 1:20) their names. In Samuel’s case it is interesting to note that his name, meaning “heard by God,” records not the offering of prayer but the hearing and answering of it. Something of the deeper and more far-reaching implications of naming is seen in the fact that while the names Jacob and Samuel arise from birth circumstances, they also reveal in advance the person the child will become: Jacob the sneaky opportunist (cf. Gn 27:36), Samuel the man of prayer (1 Sm 7:5-9; 8:6, 21; 12:19-23).<\/p>\n<li>2. To express parental reactions to the birth. Isaac means “laughter” (cf. Gn 17:17; 18:12; 21:3-6). Nabal (1 Sm 25:25), which means “fool,” must have been the essence of a mother’s prayer—“Let him not be a fool”—though sadly he was! Abimelech (Jgs 8:31) means “My father is king” and may express a secret ambition of Gideon’s, at variance with his public testimony (Jgs 8:22-23).<\/li>\n<li>3. To secure the solidarity of the family. This may explain the proposal to call the baby Zechariah in Luke 1:59.<\/li>\n<li>4. To reveal the nature of the person, his function, or some other significant thing about him. The preeminent example of this is Jesus (Mt 1:21), named for his saving vocation. Isaiah seems to have seen his own name as significant of his message “the Lord saves” (see Is 8:18 <span>nlt<\/span> mg).<\/li>\n<li>5. To communicate God’s message. Isaiah (see Is 7:3) called his first son Shear-jashub (“a remnant shall return”) in order to embody the double-sided thrust of his message: as a result of faithlessness, the people will be reduced to a mere remnant (“only a remnant shall return”); as a result of God’s faithfulness, his people will be preserved in life (“a remnant shall indeed return”). He called his second boy Maher-shalal-hash-baz (8:3), (“speed-prey-haste-spoil”), indicating the certainty of the imminent onset of a victorious foe.<\/li>\n<li>6. To establish religious affiliation. All the names in the Bible with the endings <span class=\"hebrew\" lang=\"he\">-iah<\/span> (alternatively <span class=\"hebrew\" lang=\"he\">-jah<\/span>) or <span class=\"hebrew\" lang=\"he\">-el<\/span> (e.g., Jeremiah, Nathanael) are in fact statements with “the Lord” <em>(<\/em><span class=\"hebrew\" lang=\"he\">-yah<\/span><em>)<\/em> or “God” <em>(<\/em><span class=\"hebrew\" lang=\"he\">-el<\/span><em>)<\/em> as subject. For example, Adonijah (2 Sm 3:4) means “the Lord is Sovereign”; Nathanael (Jn 1:47) means “God gave.” Such names were often chosen in times of religious decline in order to affirm the true faith of the parents.<\/li>\n<li>7. To affirm authority over another. In the ancient Near East, the naming of an object or person implied power and authority over what was named (Gn 2:19-20). Thus, a person not knowing another’s name could do neither harm nor good to that person (Ex 33:12, 17). In the ancient world a name described the person or his work in some way. When the individual or his situation changed, so did the name, as with Abram (Abraham) and Jacob (Israel). Pharaoh, as master of the patriarch Joseph, changed Joseph’s name when his status altered, calling him Zaphenath-paneah (Gn 41:45). When Eliakim was made king of Judah, the pharaoh changed the Jewish king’s name to Jehoiakim (2 Kgs 23:34). In captivity, Daniel, Hananiah, Mishael, and Azariah were forced to change their names to Belteshazzar, Shadrach, Meshach, and Abednego by order of the eunuch (Dn 1:6-7).<\/li>\n<p>In the NT, John the Baptist was named by an angel who represented God, and similarly Jesus was given his name by an angel. The naming of those children symbolized God’s authority over John the Baptist and his special relationship as Father to Jesus.<\/p>\n<p class=\"h2\" id=\"NewNames\">New Names<\/p>\n<p>The ability of the name to reveal the nature or status of the person who bears it is well illustrated in the biblical practice of giving new names, as when Sarai became Sarah (Gn 17:15). Three motivations are possible:<\/p>\n<p>1. The new name replaces the old in order to signify the bestowal of powers not hitherto possessed. In this case the new name is equivalent to the experience of regeneration. The childless Abram becomes the “father of a multitude of nations,” Abraham (Gn 17:5).<\/p>\n<li>2. The new name may indicate a new character and status with God, as when Jacob the trickster became Israel the man of power with God (Gn 32:27; Hos 12:3-4); thus also, Simon became Peter (Jn 1:42).<\/li>\n<li>3. The new name may cement a new loyalty in the place of an old. Daniel the captive was given the name Belteshazzar, incorporating the name Bel, one of the gods of Babylon—presumably to turn him from the God of his fathers to that of his captors (Dn 1:7).<\/li>\n<p><em>See also<\/em> God, Names of.<\/p>","content_en":"<h3>NAMES, Significance of<\/h3>\n<p>In biblical times names were given in order to express something about a person, or to express something through him, and not simply to hang a convenient label around his neck. At least seven motivations appear in the choice of names:<\/p>\n<p>1. To record some aspect of a person’s birth. Moses was so called by his adoptive mother because he was drawn from the water, the sound of the name recalling a Hebrew verb “to draw out” (Ex 2:10). The circumstances surrounding their births gave Jacob (Gn 25:26) and also Samuel (1 Sm 1:20) their names. In Samuel’s case it is interesting to note that his name, meaning “heard by God,” records not the offering of prayer but the hearing and answering of it. Something of the deeper and more far-reaching implications of naming is seen in the fact that while the names Jacob and Samuel arise from birth circumstances, they also reveal in advance the person the child will become: Jacob the sneaky opportunist (cf. Gn 27:36), Samuel the man of prayer (1 Sm 7:5-9; 8:6, 21; 12:19-23).<\/p>\n<li>2. To express parental reactions to the birth. Isaac means “laughter” (cf. Gn 17:17; 18:12; 21:3-6). Nabal (1 Sm 25:25), which means “fool,” must have been the essence of a mother’s prayer—“Let him not be a fool”—though sadly he was! Abimelech (Jgs 8:31) means “My father is king” and may express a secret ambition of Gideon’s, at variance with his public testimony (Jgs 8:22-23).<\/li>\n<li>3. To secure the solidarity of the family. This may explain the proposal to call the baby Zechariah in Luke 1:59.<\/li>\n<li>4. To reveal the nature of the person, his function, or some other significant thing about him. The preeminent example of this is Jesus (Mt 1:21), named for his saving vocation. Isaiah seems to have seen his own name as significant of his message “the Lord saves” (see Is 8:18 <span>nlt<\/span> mg).<\/li>\n<li>5. To communicate God’s message. Isaiah (see Is 7:3) called his first son Shear-jashub (“a remnant shall return”) in order to embody the double-sided thrust of his message: as a result of faithlessness, the people will be reduced to a mere remnant (“only a remnant shall return”); as a result of God’s faithfulness, his people will be preserved in life (“a remnant shall indeed return”). He called his second boy Maher-shalal-hash-baz (8:3), (“speed-prey-haste-spoil”), indicating the certainty of the imminent onset of a victorious foe.<\/li>\n<li>6. To establish religious affiliation. All the names in the Bible with the endings <span class=\"hebrew\" lang=\"he\">-iah<\/span> (alternatively <span class=\"hebrew\" lang=\"he\">-jah<\/span>) or <span class=\"hebrew\" lang=\"he\">-el<\/span> (e.g., Jeremiah, Nathanael) are in fact statements with “the Lord” <em>(<\/em><span class=\"hebrew\" lang=\"he\">-yah<\/span><em>)<\/em> or “God” <em>(<\/em><span class=\"hebrew\" lang=\"he\">-el<\/span><em>)<\/em> as subject. For example, Adonijah (2 Sm 3:4) means “the Lord is Sovereign”; Nathanael (Jn 1:47) means “God gave.” Such names were often chosen in times of religious decline in order to affirm the true faith of the parents.<\/li>\n<li>7. To affirm authority over another. In the ancient Near East, the naming of an object or person implied power and authority over what was named (Gn 2:19-20). Thus, a person not knowing another’s name could do neither harm nor good to that person (Ex 33:12, 17). In the ancient world a name described the person or his work in some way. When the individual or his situation changed, so did the name, as with Abram (Abraham) and Jacob (Israel). Pharaoh, as master of the patriarch Joseph, changed Joseph’s name when his status altered, calling him Zaphenath-paneah (Gn 41:45). When Eliakim was made king of Judah, the pharaoh changed the Jewish king’s name to Jehoiakim (2 Kgs 23:34). In captivity, Daniel, Hananiah, Mishael, and Azariah were forced to change their names to Belteshazzar, Shadrach, Meshach, and Abednego by order of the eunuch (Dn 1:6-7).<\/li>\n<p>In the NT, John the Baptist was named by an angel who represented God, and similarly Jesus was given his name by an angel. The naming of those children symbolized God’s authority over John the Baptist and his special relationship as Father to Jesus.<\/p>\n<p class=\"h2\" id=\"NewNames\">New Names<\/p>\n<p>The ability of the name to reveal the nature or status of the person who bears it is well illustrated in the biblical practice of giving new names, as when Sarai became Sarah (Gn 17:15). Three motivations are possible:<\/p>\n<p>1. The new name replaces the old in order to signify the bestowal of powers not hitherto possessed. In this case the new name is equivalent to the experience of regeneration. The childless Abram becomes the “father of a multitude of nations,” Abraham (Gn 17:5).<\/p>\n<li>2. The new name may indicate a new character and status with God, as when Jacob the trickster became Israel the man of power with God (Gn 32:27; Hos 12:3-4); thus also, Simon became Peter (Jn 1:42).<\/li>\n<li>3. The new name may cement a new loyalty in the place of an old. Daniel the captive was given the name Belteshazzar, incorporating the name Bel, one of the gods of Babylon—presumably to turn him from the God of his fathers to that of his captors (Dn 1:7).<\/li>\n<p><em>See also<\/em> God, Names of.<\/p>","summary_ro":"NAMES, Significance of In biblical times names were given in order to express something about a person, or to express something through him, and not simply to hang a convenient label around his neck. At least seven motivations appear in the choice of names: 1. To record some aspect of a person’s birth. Moses was so called by his adoptive mother because he was drawn from the water, the sound of the name recalling a Hebrew verb “to draw out” (Ex 2:10). The circumstances surrounding their births...","summary_en":"NAMES, Significance of In biblical times names were given in order to express something about a person, or to express something through him, and not simply to hang a convenient label around his neck. At least seven motivations appear in the choice of names: 1. To record some aspect of a person’s birth. Moses was so called by his adoptive mother because he was drawn from the water, the sound of the name recalling a Hebrew verb “to draw out” (Ex 2:10). The circumstances surrounding their births...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34788,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shekinah*","title_en":"Shekinah*","content_ro":"<h3>SHEKINAH*<\/h3>\n<p>Transliteration of a Hebrew word meaning “the one who dwells” or “that which dwells.” The term enters Christian theology from its use in the Targums and rabbinic literature to describe the immanent presence in the world of the transcendent Deity. Although the word is not itself used in either Testament, it clearly originates in OT passages that describe God as dwelling among a people or in a particular place (Gn 9:27; Ex 25:8; 29:45-46; Nm 5:3; 1 Kgs 6:13; Pss 68:16-18; 74:2; Is 8:18; Ez 43:7-9; Jl 3:17, 21; Zec 2:10-11); God, whose dwelling is in heaven, also dwells on earth. The term is also applied to the “shekinah glory,” the visible pillar of fire and smoke that dwelled in the midst of Israel at Sinai (Ex 19:16-18), in the wilderness (40:34-38), and in the temple (1 Kgs 6:13; 8:10-13; 2 Chr 6:1-2).<\/p>\n<p>The NT frequently alludes to the concept of the shekinah, even though the term itself is not used. God’s presence in the NT is frequently associated with light and glory (Lk 2:9; 9:29; Acts 9:3-6; 22:6-11; 26:12-16; 2 Pt 1:16-18). John’s Gospel emphasizes both the concept of glory and the concept of dwelling. When the Word became flesh, he dwelt among men who beheld his glory (Jn 1:14). The Spirit of God remained on him (v 32) and would be with his followers forever (14:16). He would abide in those who abide in Jesus (15:4-10). The same themes of dwelling in Christ and of his dwelling in his people occur repeatedly also in John’s letters (1 Jn 2:6, 14, 24, 27-28; 3:6, 14-15, 24; 2 Jn 1:9).<\/p>\n<p>Paul also identifies Christ as the shekinah of God. All the fullness of the Godhead dwells in him bodily (Col 1:19; 2:9). The dwelling of Christ in the church constitutes the saints as the people of God (1:15-23). Paul’s message was the “gospel of the glory of Christ,” for God had caused light to shine to give “knowledge of the glory of God in the face of Christ” (2 Cor 4:4-6, <span>niv<\/span>). Finally, the writer of Hebrews sees Christ as “the radiance of God’s glory and the exact representation of his being” (Heb 1:3, <span>niv<\/span>). <em>See<\/em> Glory; Pillar of Fire and Cloud; Theophany.<\/p>","content_en":"<h3>SHEKINAH*<\/h3>\n<p>Transliteration of a Hebrew word meaning “the one who dwells” or “that which dwells.” The term enters Christian theology from its use in the Targums and rabbinic literature to describe the immanent presence in the world of the transcendent Deity. Although the word is not itself used in either Testament, it clearly originates in OT passages that describe God as dwelling among a people or in a particular place (Gn 9:27; Ex 25:8; 29:45-46; Nm 5:3; 1 Kgs 6:13; Pss 68:16-18; 74:2; Is 8:18; Ez 43:7-9; Jl 3:17, 21; Zec 2:10-11); God, whose dwelling is in heaven, also dwells on earth. The term is also applied to the “shekinah glory,” the visible pillar of fire and smoke that dwelled in the midst of Israel at Sinai (Ex 19:16-18), in the wilderness (40:34-38), and in the temple (1 Kgs 6:13; 8:10-13; 2 Chr 6:1-2).<\/p>\n<p>The NT frequently alludes to the concept of the shekinah, even though the term itself is not used. God’s presence in the NT is frequently associated with light and glory (Lk 2:9; 9:29; Acts 9:3-6; 22:6-11; 26:12-16; 2 Pt 1:16-18). John’s Gospel emphasizes both the concept of glory and the concept of dwelling. When the Word became flesh, he dwelt among men who beheld his glory (Jn 1:14). The Spirit of God remained on him (v 32) and would be with his followers forever (14:16). He would abide in those who abide in Jesus (15:4-10). The same themes of dwelling in Christ and of his dwelling in his people occur repeatedly also in John’s letters (1 Jn 2:6, 14, 24, 27-28; 3:6, 14-15, 24; 2 Jn 1:9).<\/p>\n<p>Paul also identifies Christ as the shekinah of God. All the fullness of the Godhead dwells in him bodily (Col 1:19; 2:9). The dwelling of Christ in the church constitutes the saints as the people of God (1:15-23). Paul’s message was the “gospel of the glory of Christ,” for God had caused light to shine to give “knowledge of the glory of God in the face of Christ” (2 Cor 4:4-6, <span>niv<\/span>). Finally, the writer of Hebrews sees Christ as “the radiance of God’s glory and the exact representation of his being” (Heb 1:3, <span>niv<\/span>). <em>See<\/em> Glory; Pillar of Fire and Cloud; Theophany.<\/p>","summary_ro":"SHEKINAH* Transliteration of a Hebrew word meaning “the one who dwells” or “that which dwells.” The term enters Christian theology from its use in the Targums and rabbinic literature to describe the immanent presence in the world of the transcendent Deity. Although the word is not itself used in either Testament, it clearly originates in OT passages that describe God as dwelling among a people or in a particular place (Gn 9:27; Ex 25:8; 29:45-46; Nm 5:3; 1 Kgs 6:13; Pss 68:16-18; 74:2; Is 8:1...","summary_en":"SHEKINAH* Transliteration of a Hebrew word meaning “the one who dwells” or “that which dwells.” The term enters Christian theology from its use in the Targums and rabbinic literature to describe the immanent presence in the world of the transcendent Deity. Although the word is not itself used in either Testament, it clearly originates in OT passages that describe God as dwelling among a people or in a particular place (Gn 9:27; Ex 25:8; 29:45-46; Nm 5:3; 1 Kgs 6:13; Pss 68:16-18; 74:2; Is 8:1...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39393,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>ZION<\/h3>\n<p>The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God.<\/p>\n\n<p class=\"h2\" id=\"GeographicalSites\">Geographical Sites<\/p>\n<h5>The Jebusite Fortress<\/h5>\n<p>The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter known as the “city of David.” The “fortress of Zion” may refer to the entire walled perimeter of the approximately 11-acre (4.5-hectare) site on the southeastern ridge (the Ophel Ridge), or to a smaller fortified area within that site.<\/p>\n<h5>The Temple Mount<\/h5>\n<p>Changes in the perimeter of the city by incorporating more territory within the walls extend the term Zion. When Solomon built the temple and his palace and extended the walls north of the Ophel Ridge to encompass the threshing floor of Ornan the Jebusite (2 Sm 24:16-18; 1 Chr 21:15-18, 28), the name Zion was applied to these areas as well. The transfer of the ark “from the city of David which is Zion” (1 Kgs 8:1; 2 Chr 5:2) to the temple hill brought both an extension and a reduction of the territory embraced by the term “Zion.” The whole city could still be called Zion, but from this point on, there would be a close identification between Zion and the temple hill. The temple precincts became the primary Zion; references to Zion in the poetic books and the preaching of the prophets are primarily to the temple area as the dwelling place of God.<\/p>\n<h5>The Entire City<\/h5>\n<p>The word “Zion” can be used as a designation of the entire city or its population without any particular reference to the temple area. This use is clearest in poetic passages where Zion is the parallel term to Jerusalem (Pss 51:18; 76:2; 102:21; 135:21; 147:12; Is 2:3; 30:19; 33:20; 37:32; 40:9; 41:27; 62:1; Jer 26:18; 51:35; Am 1:2; Zep 3:14) or to the villages of Judah (Pss 69:35; 97:8; Is 40:9).<\/p>\n<p class=\"h2\" id=\"TheologicalMotifs\">Theological Motifs<\/p>\n<h5>In the Old Testament<\/h5>\n<p>Many theological motifs attach to the Zion theme as it develops in redemptive history. The dominant motif of Zion as the dwelling place of God, the place where God is in the midst of his people, is conjoined to the larger theme of Immanuel, “God in our midst.” Just as the pillar of fire and cloud stood above the tabernacle during the wilderness wandering, so once Israel had attained the place of God’s choosing (Dt 12:5-14), he would dwell there. When Jerusalem became David’s capital and Solomon had completed the temple, the glory cloud filled the temple (1 Kgs 8:10; 2 Chr 5:13-14) and Jerusalem became the dwelling place of God (Pss 74:2; 76:2; 135:21; Is 8:18; Jl 3:17-21). The Lord loved and chose Zion (Pss 78:68; 132:13). His glorious presence was there, and from there he would speak (50:1-2). His fire was in Zion, his furnace in Jerusalem (Is 31:8-9). There he was enthroned above the cherubim (Pss 9:11; 99:1-2) and ruled over his people and the nations (Is 24:23). His chosen king ruled from that holy hill (Pss 2:6; 48:1).<\/p>\n<p>Though the size of the site of ancient Jerusalem is not particularly impressive and ordinarily would not be considered a large hill, for the psalmist Zion is God’s holy hill (Ps 99:9). The prophets describe it as “chief among the mountains, raised above the hills” (Is 2:2; Mi 4:1). The Canaanite god Baal was thought to dwell on a great mountain to the north, Mt Zaphon, so the psalmist describes Zion as “beautiful in its loftiness, like the utmost heights of Mt Zaphon” (Ps 48:1-2). God’s sanctuary is “like the high mountains” (Ps 78:68; Ez 40:2).<\/p>\n<p>An adequate water supply has been a problem for Jerusalem throughout its history. During the OT period, the city’s water came from one small spring. But in the eyes of the poets and prophets, Zion is gladdened by a great river that brings life wherever it flows (Ps 46:4; Ez 47:1-12; Jl 3:18; Zec 13:1; 14:8; see Rv 22:1-2). The threatening waters of chaos cannot shake the city of God (Ps 46:1-3).<\/p>\n<p>Because Zion is the city of God, it is the object of pilgrims, Jew and Gentile alike, who thirst to be in the presence of God in Zion’s temple (Pss 42:1-2; 63:1). The pilgrim psalms give vivid expression to their longing (84; 122; 125–128). All humanity will come to God in Zion (65:1-4). The Gentiles will make annual pilgrimages bringing gifts (Ps 76; Is 18:7; Zep 3:9-10); even former enemies will be regarded as native-born citizens of Zion (Ps 87; Is 60:14; Zec 14:21). The nations will stream into Jerusalem to inaugurate an era of peace (Is 2:1-5; Mi 4:1-8). Year after year the festivals of Israel will be celebrated in Zion by Gentiles (Zec 14:16-19).<\/p>\n<h5>In the New Testament<\/h5>\n<p>The NT further develops the emphasis on both the heavenly and the eschatological Zion. For example, the author of Hebrews said that the OT saints looked “forward to the city with foundations, whose architect and builder is God . . . longing for a better country—a heavenly one” (Heb 11:10, 16, <span>niv<\/span>), but none of them received the promises because God had planned something even better (vv 39-40). The church now enjoys what believers of the old covenant could never know: unlimited access to the presence of God in that Holy City, “Mount Zion, the heavenly Jerusalem, the city of the living God” (12:22; see vv 18-24). Earthly Zion is but a shadow of the heavenly reality. The present city of Jerusalem is likened to a slave woman, but the heavenly Jerusalem is free and the mother of both Jew and Gentile (Gal 4:21-27; see Is 49:14-23; 54:1). The NT also looks forward to the eschatological expectation of the re-creation of heaven and earth and the revelation of the new Jerusalem (Rv 21:2). It is a city on a great high mountain (Rv 21:10; see Pss 48:1-2; 78:68; Is 2:2; Ez 40:2; Mi 4:1), and a river of life flows within (Rv 22:1-2).<\/p>\n<p><em>See also<\/em> Jerusalem; Jerusalem, New.<\/p>","content_en":"<h3>ZION<\/h3>\n<p>The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God.<\/p>\n\n<p class=\"h2\" id=\"GeographicalSites\">Geographical Sites<\/p>\n<h5>The Jebusite Fortress<\/h5>\n<p>The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter known as the “city of David.” The “fortress of Zion” may refer to the entire walled perimeter of the approximately 11-acre (4.5-hectare) site on the southeastern ridge (the Ophel Ridge), or to a smaller fortified area within that site.<\/p>\n<h5>The Temple Mount<\/h5>\n<p>Changes in the perimeter of the city by incorporating more territory within the walls extend the term Zion. When Solomon built the temple and his palace and extended the walls north of the Ophel Ridge to encompass the threshing floor of Ornan the Jebusite (2 Sm 24:16-18; 1 Chr 21:15-18, 28), the name Zion was applied to these areas as well. The transfer of the ark “from the city of David which is Zion” (1 Kgs 8:1; 2 Chr 5:2) to the temple hill brought both an extension and a reduction of the territory embraced by the term “Zion.” The whole city could still be called Zion, but from this point on, there would be a close identification between Zion and the temple hill. The temple precincts became the primary Zion; references to Zion in the poetic books and the preaching of the prophets are primarily to the temple area as the dwelling place of God.<\/p>\n<h5>The Entire City<\/h5>\n<p>The word “Zion” can be used as a designation of the entire city or its population without any particular reference to the temple area. This use is clearest in poetic passages where Zion is the parallel term to Jerusalem (Pss 51:18; 76:2; 102:21; 135:21; 147:12; Is 2:3; 30:19; 33:20; 37:32; 40:9; 41:27; 62:1; Jer 26:18; 51:35; Am 1:2; Zep 3:14) or to the villages of Judah (Pss 69:35; 97:8; Is 40:9).<\/p>\n<p class=\"h2\" id=\"TheologicalMotifs\">Theological Motifs<\/p>\n<h5>In the Old Testament<\/h5>\n<p>Many theological motifs attach to the Zion theme as it develops in redemptive history. The dominant motif of Zion as the dwelling place of God, the place where God is in the midst of his people, is conjoined to the larger theme of Immanuel, “God in our midst.” Just as the pillar of fire and cloud stood above the tabernacle during the wilderness wandering, so once Israel had attained the place of God’s choosing (Dt 12:5-14), he would dwell there. When Jerusalem became David’s capital and Solomon had completed the temple, the glory cloud filled the temple (1 Kgs 8:10; 2 Chr 5:13-14) and Jerusalem became the dwelling place of God (Pss 74:2; 76:2; 135:21; Is 8:18; Jl 3:17-21). The Lord loved and chose Zion (Pss 78:68; 132:13). His glorious presence was there, and from there he would speak (50:1-2). His fire was in Zion, his furnace in Jerusalem (Is 31:8-9). There he was enthroned above the cherubim (Pss 9:11; 99:1-2) and ruled over his people and the nations (Is 24:23). His chosen king ruled from that holy hill (Pss 2:6; 48:1).<\/p>\n<p>Though the size of the site of ancient Jerusalem is not particularly impressive and ordinarily would not be considered a large hill, for the psalmist Zion is God’s holy hill (Ps 99:9). The prophets describe it as “chief among the mountains, raised above the hills” (Is 2:2; Mi 4:1). The Canaanite god Baal was thought to dwell on a great mountain to the north, Mt Zaphon, so the psalmist describes Zion as “beautiful in its loftiness, like the utmost heights of Mt Zaphon” (Ps 48:1-2). God’s sanctuary is “like the high mountains” (Ps 78:68; Ez 40:2).<\/p>\n<p>An adequate water supply has been a problem for Jerusalem throughout its history. During the OT period, the city’s water came from one small spring. But in the eyes of the poets and prophets, Zion is gladdened by a great river that brings life wherever it flows (Ps 46:4; Ez 47:1-12; Jl 3:18; Zec 13:1; 14:8; see Rv 22:1-2). The threatening waters of chaos cannot shake the city of God (Ps 46:1-3).<\/p>\n<p>Because Zion is the city of God, it is the object of pilgrims, Jew and Gentile alike, who thirst to be in the presence of God in Zion’s temple (Pss 42:1-2; 63:1). The pilgrim psalms give vivid expression to their longing (84; 122; 125–128). All humanity will come to God in Zion (65:1-4). The Gentiles will make annual pilgrimages bringing gifts (Ps 76; Is 18:7; Zep 3:9-10); even former enemies will be regarded as native-born citizens of Zion (Ps 87; Is 60:14; Zec 14:21). The nations will stream into Jerusalem to inaugurate an era of peace (Is 2:1-5; Mi 4:1-8). Year after year the festivals of Israel will be celebrated in Zion by Gentiles (Zec 14:16-19).<\/p>\n<h5>In the New Testament<\/h5>\n<p>The NT further develops the emphasis on both the heavenly and the eschatological Zion. For example, the author of Hebrews said that the OT saints looked “forward to the city with foundations, whose architect and builder is God . . . longing for a better country—a heavenly one” (Heb 11:10, 16, <span>niv<\/span>), but none of them received the promises because God had planned something even better (vv 39-40). The church now enjoys what believers of the old covenant could never know: unlimited access to the presence of God in that Holy City, “Mount Zion, the heavenly Jerusalem, the city of the living God” (12:22; see vv 18-24). Earthly Zion is but a shadow of the heavenly reality. The present city of Jerusalem is likened to a slave woman, but the heavenly Jerusalem is free and the mother of both Jew and Gentile (Gal 4:21-27; see Is 49:14-23; 54:1). The NT also looks forward to the eschatological expectation of the re-creation of heaven and earth and the revelation of the new Jerusalem (Rv 21:2). It is a city on a great high mountain (Rv 21:10; see Pss 48:1-2; 78:68; Is 2:2; Ez 40:2; Mi 4:1), and a river of life flows within (Rv 22:1-2).<\/p>\n<p><em>See also<\/em> Jerusalem; Jerusalem, New.<\/p>","summary_ro":"ZION The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God. Geographical Sites The Jebusite Fortress The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter kn...","summary_en":"ZION The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God. Geographical Sites The Jebusite Fortress The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter kn...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":51155,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:18","title_en":"Study Note: Isaia 8:18","content_ro":"<p><strong>8:18<\/strong> <em>I and the children the<\/em> <span>Lord<\/span><em> has given me<\/em> (see the application to Jesus Christ in Heb 2:13): The names of the prophet Isaiah and his children carried significance as <em>signs and warnings<\/em>. Shear-jashub (<em>a remnant will return;<\/em> 7:3) was a sign of God’s faithfulness to Judah. Maher-shalal-hash-baz (<em>swift to plunder and quick to carry away<\/em>) signified the destruction of Damascus and Samaria (8:1-4) and the desolation of faithless Judah (8:5-8). The name of Isaiah (<em>Yahweh is salvation<\/em>) itself signifies that salvation is from the Lord alone. These three names also represent major themes in the book: the remnant, the desolation of Judah, and salvation. Immanuel (<em>God is with us<\/em>) embodies all of these themes, along with the idea that Judah would be protected if only it would trust in the Lord.<\/p>","content_en":"<p><strong>8:18<\/strong> <em>I and the children the<\/em> <span>Lord<\/span><em> has given me<\/em> (see the application to Jesus Christ in Heb 2:13): The names of the prophet Isaiah and his children carried significance as <em>signs and warnings<\/em>. Shear-jashub (<em>a remnant will return;<\/em> 7:3) was a sign of God’s faithfulness to Judah. Maher-shalal-hash-baz (<em>swift to plunder and quick to carry away<\/em>) signified the destruction of Damascus and Samaria (8:1-4) and the desolation of faithless Judah (8:5-8). The name of Isaiah (<em>Yahweh is salvation<\/em>) itself signifies that salvation is from the Lord alone. These three names also represent major themes in the book: the remnant, the desolation of Judah, and salvation. Immanuel (<em>God is with us<\/em>) embodies all of these themes, along with the idea that Judah would be protected if only it would trust in the Lord.<\/p>","summary_ro":"8:18 I and the children the Lord has given me (see the application to Jesus Christ in Heb 2:13): The names of the prophet Isaiah and his children carried significance as signs and warnings. Shear-jashub (a remnant will return; 7:3) was a sign of God’s faithfulness to Judah. Maher-shalal-hash-baz (swift to plunder and quick to carry away) signified the destruction of Damascus and Samaria (8:1-4) and the desolation of faithless Judah (8:5-8). The name of Isaiah (Yahweh is salvation) itself sign...","summary_en":"8:18 I and the children the Lord has given me (see the application to Jesus Christ in Heb 2:13): The names of the prophet Isaiah and his children carried significance as signs and warnings. Shear-jashub (a remnant will return; 7:3) was a sign of God’s faithfulness to Judah. Maher-shalal-hash-baz (swift to plunder and quick to carry away) signified the destruction of Damascus and Samaria (8:1-4) and the desolation of faithless Judah (8:5-8). The name of Isaiah (Yahweh is salvation) itself sign...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78781,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:18","title_en":"Study Note: Isaia 8:18","content_ro":"<p><strong>8:18<\/strong> <em>I and the children the<\/em> <span>Lord<\/span><em> has given me<\/em> (see the application to Jesus Christ in Heb 2:13): The names of the prophet Isaiah and his children carried significance as <em>signs and warnings<\/em>. Shear-jashub (<em>a remnant will return;<\/em> 7:3) was a sign of God’s faithfulness to Judah. Maher-shalal-hash-baz (<em>swift to plunder and quick to carry away<\/em>) signified the destruction of Damascus and Samaria (8:1-4) and the desolation of faithless Judah (8:5-8). The name of Isaiah (<em>Yahweh is salvation<\/em>) itself signifies that salvation is from the Lord alone. These three names also represent major themes in the book: the remnant, the desolation of Judah, and salvation. Immanuel (<em>God is with us<\/em>) embodies all of these themes, along with the idea that Judah would be protected if only it would trust in the Lord.<\/p>","content_en":"<p><strong>8:18<\/strong> <em>I and the children the<\/em> <span>Lord<\/span><em> has given me<\/em> (see the application to Jesus Christ in Heb 2:13): The names of the prophet Isaiah and his children carried significance as <em>signs and warnings<\/em>. Shear-jashub (<em>a remnant will return;<\/em> 7:3) was a sign of God’s faithfulness to Judah. Maher-shalal-hash-baz (<em>swift to plunder and quick to carry away<\/em>) signified the destruction of Damascus and Samaria (8:1-4) and the desolation of faithless Judah (8:5-8). The name of Isaiah (<em>Yahweh is salvation<\/em>) itself signifies that salvation is from the Lord alone. These three names also represent major themes in the book: the remnant, the desolation of Judah, and salvation. Immanuel (<em>God is with us<\/em>) embodies all of these themes, along with the idea that Judah would be protected if only it would trust in the Lord.<\/p>","summary_ro":"8:18 I and the children the Lord has given me (see the application to Jesus Christ in Heb 2:13): The names of the prophet Isaiah and his children carried significance as signs and warnings. Shear-jashub (a remnant will return; 7:3) was a sign of God’s faithfulness to Judah. Maher-shalal-hash-baz (swift to plunder and quick to carry away) signified the destruction of Damascus and Samaria (8:1-4) and the desolation of faithless Judah (8:5-8). The name of Isaiah (Yahweh is salvation) itself sign...","summary_en":"8:18 I and the children the Lord has given me (see the application to Jesus Christ in Heb 2:13): The names of the prophet Isaiah and his children carried significance as signs and warnings. Shear-jashub (a remnant will return; 7:3) was a sign of God’s faithfulness to Judah. Maher-shalal-hash-baz (swift to plunder and quick to carry away) signified the destruction of Damascus and Samaria (8:1-4) and the desolation of faithless Judah (8:5-8). The name of Isaiah (Yahweh is salvation) itself sign...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106407,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:18","title_en":"Study Note: Isaia 8:18","content_ro":"<p><strong>8:18<\/strong> <em>I and the children the<\/em> <span>Lord<\/span><em> has given me<\/em> (see the application to Jesus Christ in Heb 2:13): The names of the prophet Isaiah and his children carried significance as <em>signs and warnings<\/em>. Shear-jashub (<em>a remnant will return;<\/em> 7:3) was a sign of God’s faithfulness to Judah. Maher-shalal-hash-baz (<em>swift to plunder and quick to carry away<\/em>) signified the destruction of Damascus and Samaria (8:1-4) and the desolation of faithless Judah (8:5-8). The name of Isaiah (<em>Yahweh is salvation<\/em>) itself signifies that salvation is from the Lord alone. These three names also represent major themes in the book: the remnant, the desolation of Judah, and salvation. Immanuel (<em>God is with us<\/em>) embodies all of these themes, along with the idea that Judah would be protected if only it would trust in the Lord.<\/p>","content_en":"<p><strong>8:18<\/strong> <em>I and the children the<\/em> <span>Lord<\/span><em> has given me<\/em> (see the application to Jesus Christ in Heb 2:13): The names of the prophet Isaiah and his children carried significance as <em>signs and warnings<\/em>. Shear-jashub (<em>a remnant will return;<\/em> 7:3) was a sign of God’s faithfulness to Judah. Maher-shalal-hash-baz (<em>swift to plunder and quick to carry away<\/em>) signified the destruction of Damascus and Samaria (8:1-4) and the desolation of faithless Judah (8:5-8). The name of Isaiah (<em>Yahweh is salvation<\/em>) itself signifies that salvation is from the Lord alone. These three names also represent major themes in the book: the remnant, the desolation of Judah, and salvation. Immanuel (<em>God is with us<\/em>) embodies all of these themes, along with the idea that Judah would be protected if only it would trust in the Lord.<\/p>","summary_ro":"8:18 I and the children the Lord has given me (see the application to Jesus Christ in Heb 2:13): The names of the prophet Isaiah and his children carried significance as signs and warnings. Shear-jashub (a remnant will return; 7:3) was a sign of God’s faithfulness to Judah. Maher-shalal-hash-baz (swift to plunder and quick to carry away) signified the destruction of Damascus and Samaria (8:1-4) and the desolation of faithless Judah (8:5-8). The name of Isaiah (Yahweh is salvation) itself sign...","summary_en":"8:18 I and the children the Lord has given me (see the application to Jesus Christ in Heb 2:13): The names of the prophet Isaiah and his children carried significance as signs and warnings. Shear-jashub (a remnant will return; 7:3) was a sign of God’s faithfulness to Judah. Maher-shalal-hash-baz (swift to plunder and quick to carry away) signified the destruction of Damascus and Samaria (8:1-4) and the desolation of faithless Judah (8:5-8). The name of Isaiah (Yahweh is salvation) itself sign...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134033,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:18","title_en":"Study Note: Isaia 8:18","content_ro":"<p><strong>8:18<\/strong> <em>I and the children the<\/em> <span>Lord<\/span><em> has given me<\/em> (see the application to Jesus Christ in Heb 2:13): The names of the prophet Isaiah and his children carried significance as <em>signs and warnings<\/em>. Shear-jashub (<em>a remnant will return;<\/em> 7:3) was a sign of God’s faithfulness to Judah. Maher-shalal-hash-baz (<em>swift to plunder and quick to carry away<\/em>) signified the destruction of Damascus and Samaria (8:1-4) and the desolation of faithless Judah (8:5-8). The name of Isaiah (<em>Yahweh is salvation<\/em>) itself signifies that salvation is from the Lord alone. These three names also represent major themes in the book: the remnant, the desolation of Judah, and salvation. Immanuel (<em>God is with us<\/em>) embodies all of these themes, along with the idea that Judah would be protected if only it would trust in the Lord.<\/p>","content_en":"<p><strong>8:18<\/strong> <em>I and the children the<\/em> <span>Lord<\/span><em> has given me<\/em> (see the application to Jesus Christ in Heb 2:13): The names of the prophet Isaiah and his children carried significance as <em>signs and warnings<\/em>. Shear-jashub (<em>a remnant will return;<\/em> 7:3) was a sign of God’s faithfulness to Judah. Maher-shalal-hash-baz (<em>swift to plunder and quick to carry away<\/em>) signified the destruction of Damascus and Samaria (8:1-4) and the desolation of faithless Judah (8:5-8). The name of Isaiah (<em>Yahweh is salvation<\/em>) itself signifies that salvation is from the Lord alone. These three names also represent major themes in the book: the remnant, the desolation of Judah, and salvation. Immanuel (<em>God is with us<\/em>) embodies all of these themes, along with the idea that Judah would be protected if only it would trust in the Lord.<\/p>","summary_ro":"8:18 I and the children the Lord has given me (see the application to Jesus Christ in Heb 2:13): The names of the prophet Isaiah and his children carried significance as signs and warnings. Shear-jashub (a remnant will return; 7:3) was a sign of God’s faithfulness to Judah. Maher-shalal-hash-baz (swift to plunder and quick to carry away) signified the destruction of Damascus and Samaria (8:1-4) and the desolation of faithless Judah (8:5-8). The name of Isaiah (Yahweh is salvation) itself sign...","summary_en":"8:18 I and the children the Lord has given me (see the application to Jesus Christ in Heb 2:13): The names of the prophet Isaiah and his children carried significance as signs and warnings. Shear-jashub (a remnant will return; 7:3) was a sign of God’s faithfulness to Judah. Maher-shalal-hash-baz (swift to plunder and quick to carry away) signified the destruction of Damascus and Samaria (8:1-4) and the desolation of faithless Judah (8:5-8). The name of Isaiah (Yahweh is salvation) itself sign...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62943,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90569,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118195,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145821,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":51156,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:19","title_en":"Study Note: Isaia 8:19","content_ro":"<p><strong>8:19-22<\/strong> Isaiah contrasts his counsel with that of his ungodly contemporaries. Isaiah’s message gives light, whereas the message of the spiritists led to darkness and death. • <em>Mediums<\/em> used various means of divination, including summoning the dead, in the attempt to determine the future (see 19:3). God had banned these useless activities (47:9; Deut 18:9-11).<\/p>","content_en":"<p><strong>8:19-22<\/strong> Isaiah contrasts his counsel with that of his ungodly contemporaries. Isaiah’s message gives light, whereas the message of the spiritists led to darkness and death. • <em>Mediums<\/em> used various means of divination, including summoning the dead, in the attempt to determine the future (see 19:3). God had banned these useless activities (47:9; Deut 18:9-11).<\/p>","summary_ro":"8:19-22 Isaiah contrasts his counsel with that of his ungodly contemporaries. Isaiah’s message gives light, whereas the message of the spiritists led to darkness and death. • Mediums used various means of divination, including summoning the dead, in the attempt to determine the future (see 19:3). God had banned these useless activities (47:9; Deut 18:9-11).","summary_en":"8:19-22 Isaiah contrasts his counsel with that of his ungodly contemporaries. Isaiah’s message gives light, whereas the message of the spiritists led to darkness and death. • Mediums used various means of divination, including summoning the dead, in the attempt to determine the future (see 19:3). God had banned these useless activities (47:9; Deut 18:9-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78782,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:19","title_en":"Study Note: Isaia 8:19","content_ro":"<p><strong>8:19-22<\/strong> Isaiah contrasts his counsel with that of his ungodly contemporaries. Isaiah’s message gives light, whereas the message of the spiritists led to darkness and death. • <em>Mediums<\/em> used various means of divination, including summoning the dead, in the attempt to determine the future (see 19:3). God had banned these useless activities (47:9; Deut 18:9-11).<\/p>","content_en":"<p><strong>8:19-22<\/strong> Isaiah contrasts his counsel with that of his ungodly contemporaries. Isaiah’s message gives light, whereas the message of the spiritists led to darkness and death. • <em>Mediums<\/em> used various means of divination, including summoning the dead, in the attempt to determine the future (see 19:3). God had banned these useless activities (47:9; Deut 18:9-11).<\/p>","summary_ro":"8:19-22 Isaiah contrasts his counsel with that of his ungodly contemporaries. Isaiah’s message gives light, whereas the message of the spiritists led to darkness and death. • Mediums used various means of divination, including summoning the dead, in the attempt to determine the future (see 19:3). God had banned these useless activities (47:9; Deut 18:9-11).","summary_en":"8:19-22 Isaiah contrasts his counsel with that of his ungodly contemporaries. Isaiah’s message gives light, whereas the message of the spiritists led to darkness and death. • Mediums used various means of divination, including summoning the dead, in the attempt to determine the future (see 19:3). God had banned these useless activities (47:9; Deut 18:9-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106408,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:19","title_en":"Study Note: Isaia 8:19","content_ro":"<p><strong>8:19-22<\/strong> Isaiah contrasts his counsel with that of his ungodly contemporaries. Isaiah’s message gives light, whereas the message of the spiritists led to darkness and death. • <em>Mediums<\/em> used various means of divination, including summoning the dead, in the attempt to determine the future (see 19:3). God had banned these useless activities (47:9; Deut 18:9-11).<\/p>","content_en":"<p><strong>8:19-22<\/strong> Isaiah contrasts his counsel with that of his ungodly contemporaries. Isaiah’s message gives light, whereas the message of the spiritists led to darkness and death. • <em>Mediums<\/em> used various means of divination, including summoning the dead, in the attempt to determine the future (see 19:3). God had banned these useless activities (47:9; Deut 18:9-11).<\/p>","summary_ro":"8:19-22 Isaiah contrasts his counsel with that of his ungodly contemporaries. Isaiah’s message gives light, whereas the message of the spiritists led to darkness and death. • Mediums used various means of divination, including summoning the dead, in the attempt to determine the future (see 19:3). God had banned these useless activities (47:9; Deut 18:9-11).","summary_en":"8:19-22 Isaiah contrasts his counsel with that of his ungodly contemporaries. Isaiah’s message gives light, whereas the message of the spiritists led to darkness and death. • Mediums used various means of divination, including summoning the dead, in the attempt to determine the future (see 19:3). God had banned these useless activities (47:9; Deut 18:9-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134034,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:19","title_en":"Study Note: Isaia 8:19","content_ro":"<p><strong>8:19-22<\/strong> Isaiah contrasts his counsel with that of his ungodly contemporaries. Isaiah’s message gives light, whereas the message of the spiritists led to darkness and death. • <em>Mediums<\/em> used various means of divination, including summoning the dead, in the attempt to determine the future (see 19:3). God had banned these useless activities (47:9; Deut 18:9-11).<\/p>","content_en":"<p><strong>8:19-22<\/strong> Isaiah contrasts his counsel with that of his ungodly contemporaries. Isaiah’s message gives light, whereas the message of the spiritists led to darkness and death. • <em>Mediums<\/em> used various means of divination, including summoning the dead, in the attempt to determine the future (see 19:3). God had banned these useless activities (47:9; Deut 18:9-11).<\/p>","summary_ro":"8:19-22 Isaiah contrasts his counsel with that of his ungodly contemporaries. Isaiah’s message gives light, whereas the message of the spiritists led to darkness and death. • Mediums used various means of divination, including summoning the dead, in the attempt to determine the future (see 19:3). God had banned these useless activities (47:9; Deut 18:9-11).","summary_en":"8:19-22 Isaiah contrasts his counsel with that of his ungodly contemporaries. Isaiah’s message gives light, whereas the message of the spiritists led to darkness and death. • Mediums used various means of divination, including summoning the dead, in the attempt to determine the future (see 19:3). God had banned these useless activities (47:9; Deut 18:9-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61256,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Calling up the Dead","title_en":"Calling up the Dead","content_ro":"<h3>Calling up the Dead<\/h3>\n<p>The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance.<\/p>\n<p>God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Moses’ grave a shrine, present offerings to his spirit, worship him, or attempt to consult his spirit. They may have been prone to these sorts of practices because of their time in Egypt and because of Moses’ stature and his role in mediating Israel’s covenant with God.<\/p>\n<p>The Old Testament makes it plain that the dead cannot be contacted (cp. 2 Sam 12:23; Job 14:10-12; Pss 88:10; 115:17). Samuel is the only known exception; God apparently commanded him to return and speak (see 1 Sam 28:12-19). Saul’s sin in consulting a medium was so severe that the Chronicler singles out this failure in commenting on Saul’s downfall (see 1 Chr 10:13-14). There is never any justification for seeking advice from the dead when we have the living word of God to guide us (2 Tim 3:15-17; Heb 4:12-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:31; 20:6-8, 27; Deut 18:9-12; 1 Sam 28:1-25; 2 Kgs 21:6; 23:24; 1 Chr 10:13-14; Job 14:10-12; Isa 3:1-3; 8:19-22<\/p>","content_en":"<h3>Calling up the Dead<\/h3>\n<p>The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance.<\/p>\n<p>God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Moses’ grave a shrine, present offerings to his spirit, worship him, or attempt to consult his spirit. They may have been prone to these sorts of practices because of their time in Egypt and because of Moses’ stature and his role in mediating Israel’s covenant with God.<\/p>\n<p>The Old Testament makes it plain that the dead cannot be contacted (cp. 2 Sam 12:23; Job 14:10-12; Pss 88:10; 115:17). Samuel is the only known exception; God apparently commanded him to return and speak (see 1 Sam 28:12-19). Saul’s sin in consulting a medium was so severe that the Chronicler singles out this failure in commenting on Saul’s downfall (see 1 Chr 10:13-14). There is never any justification for seeking advice from the dead when we have the living word of God to guide us (2 Tim 3:15-17; Heb 4:12-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:31; 20:6-8, 27; Deut 18:9-12; 1 Sam 28:1-25; 2 Kgs 21:6; 23:24; 1 Chr 10:13-14; Job 14:10-12; Isa 3:1-3; 8:19-22<\/p>","summary_ro":"Calling up the Dead The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance. God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Mos...","summary_en":"Calling up the Dead The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance. God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Mos...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88882,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Calling up the Dead","title_en":"Calling up the Dead","content_ro":"<h3>Calling up the Dead<\/h3>\n<p>The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance.<\/p>\n<p>God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Moses’ grave a shrine, present offerings to his spirit, worship him, or attempt to consult his spirit. They may have been prone to these sorts of practices because of their time in Egypt and because of Moses’ stature and his role in mediating Israel’s covenant with God.<\/p>\n<p>The Old Testament makes it plain that the dead cannot be contacted (cp. 2 Sam 12:23; Job 14:10-12; Pss 88:10; 115:17). Samuel is the only known exception; God apparently commanded him to return and speak (see 1 Sam 28:12-19). Saul’s sin in consulting a medium was so severe that the Chronicler singles out this failure in commenting on Saul’s downfall (see 1 Chr 10:13-14). There is never any justification for seeking advice from the dead when we have the living word of God to guide us (2 Tim 3:15-17; Heb 4:12-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:31; 20:6-8, 27; Deut 18:9-12; 1 Sam 28:1-25; 2 Kgs 21:6; 23:24; 1 Chr 10:13-14; Job 14:10-12; Isa 3:1-3; 8:19-22<\/p>","content_en":"<h3>Calling up the Dead<\/h3>\n<p>The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance.<\/p>\n<p>God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Moses’ grave a shrine, present offerings to his spirit, worship him, or attempt to consult his spirit. They may have been prone to these sorts of practices because of their time in Egypt and because of Moses’ stature and his role in mediating Israel’s covenant with God.<\/p>\n<p>The Old Testament makes it plain that the dead cannot be contacted (cp. 2 Sam 12:23; Job 14:10-12; Pss 88:10; 115:17). Samuel is the only known exception; God apparently commanded him to return and speak (see 1 Sam 28:12-19). Saul’s sin in consulting a medium was so severe that the Chronicler singles out this failure in commenting on Saul’s downfall (see 1 Chr 10:13-14). There is never any justification for seeking advice from the dead when we have the living word of God to guide us (2 Tim 3:15-17; Heb 4:12-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:31; 20:6-8, 27; Deut 18:9-12; 1 Sam 28:1-25; 2 Kgs 21:6; 23:24; 1 Chr 10:13-14; Job 14:10-12; Isa 3:1-3; 8:19-22<\/p>","summary_ro":"Calling up the Dead The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance. God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Mos...","summary_en":"Calling up the Dead The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance. God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Mos...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116508,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Calling up the Dead","title_en":"Calling up the Dead","content_ro":"<h3>Calling up the Dead<\/h3>\n<p>The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance.<\/p>\n<p>God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Moses’ grave a shrine, present offerings to his spirit, worship him, or attempt to consult his spirit. They may have been prone to these sorts of practices because of their time in Egypt and because of Moses’ stature and his role in mediating Israel’s covenant with God.<\/p>\n<p>The Old Testament makes it plain that the dead cannot be contacted (cp. 2 Sam 12:23; Job 14:10-12; Pss 88:10; 115:17). Samuel is the only known exception; God apparently commanded him to return and speak (see 1 Sam 28:12-19). Saul’s sin in consulting a medium was so severe that the Chronicler singles out this failure in commenting on Saul’s downfall (see 1 Chr 10:13-14). There is never any justification for seeking advice from the dead when we have the living word of God to guide us (2 Tim 3:15-17; Heb 4:12-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:31; 20:6-8, 27; Deut 18:9-12; 1 Sam 28:1-25; 2 Kgs 21:6; 23:24; 1 Chr 10:13-14; Job 14:10-12; Isa 3:1-3; 8:19-22<\/p>","content_en":"<h3>Calling up the Dead<\/h3>\n<p>The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance.<\/p>\n<p>God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Moses’ grave a shrine, present offerings to his spirit, worship him, or attempt to consult his spirit. They may have been prone to these sorts of practices because of their time in Egypt and because of Moses’ stature and his role in mediating Israel’s covenant with God.<\/p>\n<p>The Old Testament makes it plain that the dead cannot be contacted (cp. 2 Sam 12:23; Job 14:10-12; Pss 88:10; 115:17). Samuel is the only known exception; God apparently commanded him to return and speak (see 1 Sam 28:12-19). Saul’s sin in consulting a medium was so severe that the Chronicler singles out this failure in commenting on Saul’s downfall (see 1 Chr 10:13-14). There is never any justification for seeking advice from the dead when we have the living word of God to guide us (2 Tim 3:15-17; Heb 4:12-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:31; 20:6-8, 27; Deut 18:9-12; 1 Sam 28:1-25; 2 Kgs 21:6; 23:24; 1 Chr 10:13-14; Job 14:10-12; Isa 3:1-3; 8:19-22<\/p>","summary_ro":"Calling up the Dead The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance. God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Mos...","summary_en":"Calling up the Dead The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance. God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Mos...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144134,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Calling up the Dead","title_en":"Calling up the Dead","content_ro":"<h3>Calling up the Dead<\/h3>\n<p>The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance.<\/p>\n<p>God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Moses’ grave a shrine, present offerings to his spirit, worship him, or attempt to consult his spirit. They may have been prone to these sorts of practices because of their time in Egypt and because of Moses’ stature and his role in mediating Israel’s covenant with God.<\/p>\n<p>The Old Testament makes it plain that the dead cannot be contacted (cp. 2 Sam 12:23; Job 14:10-12; Pss 88:10; 115:17). Samuel is the only known exception; God apparently commanded him to return and speak (see 1 Sam 28:12-19). Saul’s sin in consulting a medium was so severe that the Chronicler singles out this failure in commenting on Saul’s downfall (see 1 Chr 10:13-14). There is never any justification for seeking advice from the dead when we have the living word of God to guide us (2 Tim 3:15-17; Heb 4:12-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:31; 20:6-8, 27; Deut 18:9-12; 1 Sam 28:1-25; 2 Kgs 21:6; 23:24; 1 Chr 10:13-14; Job 14:10-12; Isa 3:1-3; 8:19-22<\/p>","content_en":"<h3>Calling up the Dead<\/h3>\n<p>The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance.<\/p>\n<p>God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Moses’ grave a shrine, present offerings to his spirit, worship him, or attempt to consult his spirit. They may have been prone to these sorts of practices because of their time in Egypt and because of Moses’ stature and his role in mediating Israel’s covenant with God.<\/p>\n<p>The Old Testament makes it plain that the dead cannot be contacted (cp. 2 Sam 12:23; Job 14:10-12; Pss 88:10; 115:17). Samuel is the only known exception; God apparently commanded him to return and speak (see 1 Sam 28:12-19). Saul’s sin in consulting a medium was so severe that the Chronicler singles out this failure in commenting on Saul’s downfall (see 1 Chr 10:13-14). There is never any justification for seeking advice from the dead when we have the living word of God to guide us (2 Tim 3:15-17; Heb 4:12-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:31; 20:6-8, 27; Deut 18:9-12; 1 Sam 28:1-25; 2 Kgs 21:6; 23:24; 1 Chr 10:13-14; Job 14:10-12; Isa 3:1-3; 8:19-22<\/p>","summary_ro":"Calling up the Dead The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance. God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Mos...","summary_en":"Calling up the Dead The Old Testament forbids occult practices, such as spiritism, divination, and necromancy, in which someone attempts to contact the dead, usually to seek guidance about the future (see Deut 18:9-12). Practicing necromancy and consulting a necromancer were capital offenses (Lev 20:6, 27; cp. 1 Sam 28:9). God’s people were instead to rely on God for divine guidance. God buried Moses in an unmarked grave (Deut 34:6), possibly because he did not want the Israelites to make Mos...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":51157,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:20","title_en":"Study Note: Isaia 8:20","content_ro":"<p><strong>8:20<\/strong> God gave <em>instructions and teachings<\/em> through the law and through his prophets, such as Isaiah (see 8:16).<\/p>","content_en":"<p><strong>8:20<\/strong> God gave <em>instructions and teachings<\/em> through the law and through his prophets, such as Isaiah (see 8:16).<\/p>","summary_ro":"8:20 God gave instructions and teachings through the law and through his prophets, such as Isaiah (see 8:16).","summary_en":"8:20 God gave instructions and teachings through the law and through his prophets, such as Isaiah (see 8:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":78783,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:20","title_en":"Study Note: Isaia 8:20","content_ro":"<p><strong>8:20<\/strong> God gave <em>instructions and teachings<\/em> through the law and through his prophets, such as Isaiah (see 8:16).<\/p>","content_en":"<p><strong>8:20<\/strong> God gave <em>instructions and teachings<\/em> through the law and through his prophets, such as Isaiah (see 8:16).<\/p>","summary_ro":"8:20 God gave instructions and teachings through the law and through his prophets, such as Isaiah (see 8:16).","summary_en":"8:20 God gave instructions and teachings through the law and through his prophets, such as Isaiah (see 8:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":106409,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:20","title_en":"Study Note: Isaia 8:20","content_ro":"<p><strong>8:20<\/strong> God gave <em>instructions and teachings<\/em> through the law and through his prophets, such as Isaiah (see 8:16).<\/p>","content_en":"<p><strong>8:20<\/strong> God gave <em>instructions and teachings<\/em> through the law and through his prophets, such as Isaiah (see 8:16).<\/p>","summary_ro":"8:20 God gave instructions and teachings through the law and through his prophets, such as Isaiah (see 8:16).","summary_en":"8:20 God gave instructions and teachings through the law and through his prophets, such as Isaiah (see 8:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134035,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Isaia 8:20","title_en":"Study Note: Isaia 8:20","content_ro":"<p><strong>8:20<\/strong> God gave <em>instructions and teachings<\/em> through the law and through his prophets, such as Isaiah (see 8:16).<\/p>","content_en":"<p><strong>8:20<\/strong> God gave <em>instructions and teachings<\/em> through the law and through his prophets, such as Isaiah (see 8:16).<\/p>","summary_ro":"8:20 God gave instructions and teachings through the law and through his prophets, such as Isaiah (see 8:16).","summary_en":"8:20 God gave instructions and teachings through the law and through his prophets, such as Isaiah (see 8:16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60386,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Instructions","title_en":"God’s Instructions","content_ro":"<h3>God’s Instructions<\/h3>\n<p>The common Hebrew word <span class=\"hebrew\" lang=\"he\">torah<\/span> is translated “law” in most English versions. This translation comes from the use of the Greek word <span class=\"greek\" lang=\"el\">nomos<\/span> (which means “law”) to translate <span class=\"hebrew\" lang=\"he\">torah<\/span> in the Septuagint (the Greek Old Testament). However, <span class=\"hebrew\" lang=\"he\">torah<\/span> is better understood as “teaching,” “instruction,” or “doctrine.”<\/p>\n<p>The term <em>law<\/em> often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The <span class=\"hebrew\" lang=\"he\">torah<\/span> of Moses, however, is instructional. It might embody law, but it also included stories (Lev 10:1-3), poetry (Deut 32:1-43), genealogies (Exod 6:14-25), and a number of other literary forms.<\/p>\n<p>There are other words properly translated “law,” and these are included within the body of instruction given to the Israelites. For example, <span class=\"hebrew\" lang=\"he\">khoq<\/span><em>,<\/em> meaning “statute,” refers to a law as it was given by the lawgiver—in this case, by God himself (e.g., Lev 6:22). It states a general principle, leaving its application open to interpretation by context or the courts. In Leviticus 18:4-5 and 19:37, <span class=\"hebrew\" lang=\"he\">khuqqah<\/span> (“decrees”) is paired with <span class=\"hebrew\" lang=\"he\">mishpatim<\/span> (“regulations”), a term indicating case laws. It would be impossible to write laws that cover every situation. A case law, therefore, refers to a court’s previous interpretation of a statute in certain cases; the court’s decisions in the past give guidance for deciding on similar cases in the present.<\/p>\n<p>Law is necessary, for there will always be people who need its restraint. And much of the content in the Torah can properly be described as “law.” But in a more general sense, the Torah allows God’s people to be instructed in who he is and who they are to be in light of that. Similarly, instruction in doctrine and godly living are an integral part of the church and its life-giving message to the world (Col 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:5; Exod 16:4; Lev 6:9, 14; Deut 17:8-13, 18-20; 2 Kgs 10:30-31; 22:8-20; Job 22:21-23; Pss 40:8; 78:9-12; Prov 6:20-23; 13:14; 28:9; Isa 8:20; Col 3:16; 2 Tim 3:14-17<\/p>","content_en":"<h3>God’s Instructions<\/h3>\n<p>The common Hebrew word <span class=\"hebrew\" lang=\"he\">torah<\/span> is translated “law” in most English versions. This translation comes from the use of the Greek word <span class=\"greek\" lang=\"el\">nomos<\/span> (which means “law”) to translate <span class=\"hebrew\" lang=\"he\">torah<\/span> in the Septuagint (the Greek Old Testament). However, <span class=\"hebrew\" lang=\"he\">torah<\/span> is better understood as “teaching,” “instruction,” or “doctrine.”<\/p>\n<p>The term <em>law<\/em> often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The <span class=\"hebrew\" lang=\"he\">torah<\/span> of Moses, however, is instructional. It might embody law, but it also included stories (Lev 10:1-3), poetry (Deut 32:1-43), genealogies (Exod 6:14-25), and a number of other literary forms.<\/p>\n<p>There are other words properly translated “law,” and these are included within the body of instruction given to the Israelites. For example, <span class=\"hebrew\" lang=\"he\">khoq<\/span><em>,<\/em> meaning “statute,” refers to a law as it was given by the lawgiver—in this case, by God himself (e.g., Lev 6:22). It states a general principle, leaving its application open to interpretation by context or the courts. In Leviticus 18:4-5 and 19:37, <span class=\"hebrew\" lang=\"he\">khuqqah<\/span> (“decrees”) is paired with <span class=\"hebrew\" lang=\"he\">mishpatim<\/span> (“regulations”), a term indicating case laws. It would be impossible to write laws that cover every situation. A case law, therefore, refers to a court’s previous interpretation of a statute in certain cases; the court’s decisions in the past give guidance for deciding on similar cases in the present.<\/p>\n<p>Law is necessary, for there will always be people who need its restraint. And much of the content in the Torah can properly be described as “law.” But in a more general sense, the Torah allows God’s people to be instructed in who he is and who they are to be in light of that. Similarly, instruction in doctrine and godly living are an integral part of the church and its life-giving message to the world (Col 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:5; Exod 16:4; Lev 6:9, 14; Deut 17:8-13, 18-20; 2 Kgs 10:30-31; 22:8-20; Job 22:21-23; Pss 40:8; 78:9-12; Prov 6:20-23; 13:14; 28:9; Isa 8:20; Col 3:16; 2 Tim 3:14-17<\/p>","summary_ro":"God’s Instructions The common Hebrew word torah is translated “law” in most English versions. This translation comes from the use of the Greek word nomos (which means “law”) to translate torah in the Septuagint (the Greek Old Testament). However, torah is better understood as “teaching,” “instruction,” or “doctrine.” The term law often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The torah of Moses, however, is ...","summary_en":"God’s Instructions The common Hebrew word torah is translated “law” in most English versions. This translation comes from the use of the Greek word nomos (which means “law”) to translate torah in the Septuagint (the Greek Old Testament). However, torah is better understood as “teaching,” “instruction,” or “doctrine.” The term law often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The torah of Moses, however, is ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88012,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Instructions","title_en":"God’s Instructions","content_ro":"<h3>God’s Instructions<\/h3>\n<p>The common Hebrew word <span class=\"hebrew\" lang=\"he\">torah<\/span> is translated “law” in most English versions. This translation comes from the use of the Greek word <span class=\"greek\" lang=\"el\">nomos<\/span> (which means “law”) to translate <span class=\"hebrew\" lang=\"he\">torah<\/span> in the Septuagint (the Greek Old Testament). However, <span class=\"hebrew\" lang=\"he\">torah<\/span> is better understood as “teaching,” “instruction,” or “doctrine.”<\/p>\n<p>The term <em>law<\/em> often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The <span class=\"hebrew\" lang=\"he\">torah<\/span> of Moses, however, is instructional. It might embody law, but it also included stories (Lev 10:1-3), poetry (Deut 32:1-43), genealogies (Exod 6:14-25), and a number of other literary forms.<\/p>\n<p>There are other words properly translated “law,” and these are included within the body of instruction given to the Israelites. For example, <span class=\"hebrew\" lang=\"he\">khoq<\/span><em>,<\/em> meaning “statute,” refers to a law as it was given by the lawgiver—in this case, by God himself (e.g., Lev 6:22). It states a general principle, leaving its application open to interpretation by context or the courts. In Leviticus 18:4-5 and 19:37, <span class=\"hebrew\" lang=\"he\">khuqqah<\/span> (“decrees”) is paired with <span class=\"hebrew\" lang=\"he\">mishpatim<\/span> (“regulations”), a term indicating case laws. It would be impossible to write laws that cover every situation. A case law, therefore, refers to a court’s previous interpretation of a statute in certain cases; the court’s decisions in the past give guidance for deciding on similar cases in the present.<\/p>\n<p>Law is necessary, for there will always be people who need its restraint. And much of the content in the Torah can properly be described as “law.” But in a more general sense, the Torah allows God’s people to be instructed in who he is and who they are to be in light of that. Similarly, instruction in doctrine and godly living are an integral part of the church and its life-giving message to the world (Col 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:5; Exod 16:4; Lev 6:9, 14; Deut 17:8-13, 18-20; 2 Kgs 10:30-31; 22:8-20; Job 22:21-23; Pss 40:8; 78:9-12; Prov 6:20-23; 13:14; 28:9; Isa 8:20; Col 3:16; 2 Tim 3:14-17<\/p>","content_en":"<h3>God’s Instructions<\/h3>\n<p>The common Hebrew word <span class=\"hebrew\" lang=\"he\">torah<\/span> is translated “law” in most English versions. This translation comes from the use of the Greek word <span class=\"greek\" lang=\"el\">nomos<\/span> (which means “law”) to translate <span class=\"hebrew\" lang=\"he\">torah<\/span> in the Septuagint (the Greek Old Testament). However, <span class=\"hebrew\" lang=\"he\">torah<\/span> is better understood as “teaching,” “instruction,” or “doctrine.”<\/p>\n<p>The term <em>law<\/em> often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The <span class=\"hebrew\" lang=\"he\">torah<\/span> of Moses, however, is instructional. It might embody law, but it also included stories (Lev 10:1-3), poetry (Deut 32:1-43), genealogies (Exod 6:14-25), and a number of other literary forms.<\/p>\n<p>There are other words properly translated “law,” and these are included within the body of instruction given to the Israelites. For example, <span class=\"hebrew\" lang=\"he\">khoq<\/span><em>,<\/em> meaning “statute,” refers to a law as it was given by the lawgiver—in this case, by God himself (e.g., Lev 6:22). It states a general principle, leaving its application open to interpretation by context or the courts. In Leviticus 18:4-5 and 19:37, <span class=\"hebrew\" lang=\"he\">khuqqah<\/span> (“decrees”) is paired with <span class=\"hebrew\" lang=\"he\">mishpatim<\/span> (“regulations”), a term indicating case laws. It would be impossible to write laws that cover every situation. A case law, therefore, refers to a court’s previous interpretation of a statute in certain cases; the court’s decisions in the past give guidance for deciding on similar cases in the present.<\/p>\n<p>Law is necessary, for there will always be people who need its restraint. And much of the content in the Torah can properly be described as “law.” But in a more general sense, the Torah allows God’s people to be instructed in who he is and who they are to be in light of that. Similarly, instruction in doctrine and godly living are an integral part of the church and its life-giving message to the world (Col 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:5; Exod 16:4; Lev 6:9, 14; Deut 17:8-13, 18-20; 2 Kgs 10:30-31; 22:8-20; Job 22:21-23; Pss 40:8; 78:9-12; Prov 6:20-23; 13:14; 28:9; Isa 8:20; Col 3:16; 2 Tim 3:14-17<\/p>","summary_ro":"God’s Instructions The common Hebrew word torah is translated “law” in most English versions. This translation comes from the use of the Greek word nomos (which means “law”) to translate torah in the Septuagint (the Greek Old Testament). However, torah is better understood as “teaching,” “instruction,” or “doctrine.” The term law often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The torah of Moses, however, is ...","summary_en":"God’s Instructions The common Hebrew word torah is translated “law” in most English versions. This translation comes from the use of the Greek word nomos (which means “law”) to translate torah in the Septuagint (the Greek Old Testament). However, torah is better understood as “teaching,” “instruction,” or “doctrine.” The term law often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The torah of Moses, however, is ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115638,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Instructions","title_en":"God’s Instructions","content_ro":"<h3>God’s Instructions<\/h3>\n<p>The common Hebrew word <span class=\"hebrew\" lang=\"he\">torah<\/span> is translated “law” in most English versions. This translation comes from the use of the Greek word <span class=\"greek\" lang=\"el\">nomos<\/span> (which means “law”) to translate <span class=\"hebrew\" lang=\"he\">torah<\/span> in the Septuagint (the Greek Old Testament). However, <span class=\"hebrew\" lang=\"he\">torah<\/span> is better understood as “teaching,” “instruction,” or “doctrine.”<\/p>\n<p>The term <em>law<\/em> often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The <span class=\"hebrew\" lang=\"he\">torah<\/span> of Moses, however, is instructional. It might embody law, but it also included stories (Lev 10:1-3), poetry (Deut 32:1-43), genealogies (Exod 6:14-25), and a number of other literary forms.<\/p>\n<p>There are other words properly translated “law,” and these are included within the body of instruction given to the Israelites. For example, <span class=\"hebrew\" lang=\"he\">khoq<\/span><em>,<\/em> meaning “statute,” refers to a law as it was given by the lawgiver—in this case, by God himself (e.g., Lev 6:22). It states a general principle, leaving its application open to interpretation by context or the courts. In Leviticus 18:4-5 and 19:37, <span class=\"hebrew\" lang=\"he\">khuqqah<\/span> (“decrees”) is paired with <span class=\"hebrew\" lang=\"he\">mishpatim<\/span> (“regulations”), a term indicating case laws. It would be impossible to write laws that cover every situation. A case law, therefore, refers to a court’s previous interpretation of a statute in certain cases; the court’s decisions in the past give guidance for deciding on similar cases in the present.<\/p>\n<p>Law is necessary, for there will always be people who need its restraint. And much of the content in the Torah can properly be described as “law.” But in a more general sense, the Torah allows God’s people to be instructed in who he is and who they are to be in light of that. Similarly, instruction in doctrine and godly living are an integral part of the church and its life-giving message to the world (Col 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:5; Exod 16:4; Lev 6:9, 14; Deut 17:8-13, 18-20; 2 Kgs 10:30-31; 22:8-20; Job 22:21-23; Pss 40:8; 78:9-12; Prov 6:20-23; 13:14; 28:9; Isa 8:20; Col 3:16; 2 Tim 3:14-17<\/p>","content_en":"<h3>God’s Instructions<\/h3>\n<p>The common Hebrew word <span class=\"hebrew\" lang=\"he\">torah<\/span> is translated “law” in most English versions. This translation comes from the use of the Greek word <span class=\"greek\" lang=\"el\">nomos<\/span> (which means “law”) to translate <span class=\"hebrew\" lang=\"he\">torah<\/span> in the Septuagint (the Greek Old Testament). However, <span class=\"hebrew\" lang=\"he\">torah<\/span> is better understood as “teaching,” “instruction,” or “doctrine.”<\/p>\n<p>The term <em>law<\/em> often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The <span class=\"hebrew\" lang=\"he\">torah<\/span> of Moses, however, is instructional. It might embody law, but it also included stories (Lev 10:1-3), poetry (Deut 32:1-43), genealogies (Exod 6:14-25), and a number of other literary forms.<\/p>\n<p>There are other words properly translated “law,” and these are included within the body of instruction given to the Israelites. For example, <span class=\"hebrew\" lang=\"he\">khoq<\/span><em>,<\/em> meaning “statute,” refers to a law as it was given by the lawgiver—in this case, by God himself (e.g., Lev 6:22). It states a general principle, leaving its application open to interpretation by context or the courts. In Leviticus 18:4-5 and 19:37, <span class=\"hebrew\" lang=\"he\">khuqqah<\/span> (“decrees”) is paired with <span class=\"hebrew\" lang=\"he\">mishpatim<\/span> (“regulations”), a term indicating case laws. It would be impossible to write laws that cover every situation. A case law, therefore, refers to a court’s previous interpretation of a statute in certain cases; the court’s decisions in the past give guidance for deciding on similar cases in the present.<\/p>\n<p>Law is necessary, for there will always be people who need its restraint. And much of the content in the Torah can properly be described as “law.” But in a more general sense, the Torah allows God’s people to be instructed in who he is and who they are to be in light of that. Similarly, instruction in doctrine and godly living are an integral part of the church and its life-giving message to the world (Col 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:5; Exod 16:4; Lev 6:9, 14; Deut 17:8-13, 18-20; 2 Kgs 10:30-31; 22:8-20; Job 22:21-23; Pss 40:8; 78:9-12; Prov 6:20-23; 13:14; 28:9; Isa 8:20; Col 3:16; 2 Tim 3:14-17<\/p>","summary_ro":"God’s Instructions The common Hebrew word torah is translated “law” in most English versions. This translation comes from the use of the Greek word nomos (which means “law”) to translate torah in the Septuagint (the Greek Old Testament). However, torah is better understood as “teaching,” “instruction,” or “doctrine.” The term law often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The torah of Moses, however, is ...","summary_en":"God’s Instructions The common Hebrew word torah is translated “law” in most English versions. This translation comes from the use of the Greek word nomos (which means “law”) to translate torah in the Septuagint (the Greek Old Testament). However, torah is better understood as “teaching,” “instruction,” or “doctrine.” The term law often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The torah of Moses, however, is ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143264,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Instructions","title_en":"God’s Instructions","content_ro":"<h3>God’s Instructions<\/h3>\n<p>The common Hebrew word <span class=\"hebrew\" lang=\"he\">torah<\/span> is translated “law” in most English versions. This translation comes from the use of the Greek word <span class=\"greek\" lang=\"el\">nomos<\/span> (which means “law”) to translate <span class=\"hebrew\" lang=\"he\">torah<\/span> in the Septuagint (the Greek Old Testament). However, <span class=\"hebrew\" lang=\"he\">torah<\/span> is better understood as “teaching,” “instruction,” or “doctrine.”<\/p>\n<p>The term <em>law<\/em> often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The <span class=\"hebrew\" lang=\"he\">torah<\/span> of Moses, however, is instructional. It might embody law, but it also included stories (Lev 10:1-3), poetry (Deut 32:1-43), genealogies (Exod 6:14-25), and a number of other literary forms.<\/p>\n<p>There are other words properly translated “law,” and these are included within the body of instruction given to the Israelites. For example, <span class=\"hebrew\" lang=\"he\">khoq<\/span><em>,<\/em> meaning “statute,” refers to a law as it was given by the lawgiver—in this case, by God himself (e.g., Lev 6:22). It states a general principle, leaving its application open to interpretation by context or the courts. In Leviticus 18:4-5 and 19:37, <span class=\"hebrew\" lang=\"he\">khuqqah<\/span> (“decrees”) is paired with <span class=\"hebrew\" lang=\"he\">mishpatim<\/span> (“regulations”), a term indicating case laws. It would be impossible to write laws that cover every situation. A case law, therefore, refers to a court’s previous interpretation of a statute in certain cases; the court’s decisions in the past give guidance for deciding on similar cases in the present.<\/p>\n<p>Law is necessary, for there will always be people who need its restraint. And much of the content in the Torah can properly be described as “law.” But in a more general sense, the Torah allows God’s people to be instructed in who he is and who they are to be in light of that. Similarly, instruction in doctrine and godly living are an integral part of the church and its life-giving message to the world (Col 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:5; Exod 16:4; Lev 6:9, 14; Deut 17:8-13, 18-20; 2 Kgs 10:30-31; 22:8-20; Job 22:21-23; Pss 40:8; 78:9-12; Prov 6:20-23; 13:14; 28:9; Isa 8:20; Col 3:16; 2 Tim 3:14-17<\/p>","content_en":"<h3>God’s Instructions<\/h3>\n<p>The common Hebrew word <span class=\"hebrew\" lang=\"he\">torah<\/span> is translated “law” in most English versions. This translation comes from the use of the Greek word <span class=\"greek\" lang=\"el\">nomos<\/span> (which means “law”) to translate <span class=\"hebrew\" lang=\"he\">torah<\/span> in the Septuagint (the Greek Old Testament). However, <span class=\"hebrew\" lang=\"he\">torah<\/span> is better understood as “teaching,” “instruction,” or “doctrine.”<\/p>\n<p>The term <em>law<\/em> often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The <span class=\"hebrew\" lang=\"he\">torah<\/span> of Moses, however, is instructional. It might embody law, but it also included stories (Lev 10:1-3), poetry (Deut 32:1-43), genealogies (Exod 6:14-25), and a number of other literary forms.<\/p>\n<p>There are other words properly translated “law,” and these are included within the body of instruction given to the Israelites. For example, <span class=\"hebrew\" lang=\"he\">khoq<\/span><em>,<\/em> meaning “statute,” refers to a law as it was given by the lawgiver—in this case, by God himself (e.g., Lev 6:22). It states a general principle, leaving its application open to interpretation by context or the courts. In Leviticus 18:4-5 and 19:37, <span class=\"hebrew\" lang=\"he\">khuqqah<\/span> (“decrees”) is paired with <span class=\"hebrew\" lang=\"he\">mishpatim<\/span> (“regulations”), a term indicating case laws. It would be impossible to write laws that cover every situation. A case law, therefore, refers to a court’s previous interpretation of a statute in certain cases; the court’s decisions in the past give guidance for deciding on similar cases in the present.<\/p>\n<p>Law is necessary, for there will always be people who need its restraint. And much of the content in the Torah can properly be described as “law.” But in a more general sense, the Torah allows God’s people to be instructed in who he is and who they are to be in light of that. Similarly, instruction in doctrine and godly living are an integral part of the church and its life-giving message to the world (Col 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:5; Exod 16:4; Lev 6:9, 14; Deut 17:8-13, 18-20; 2 Kgs 10:30-31; 22:8-20; Job 22:21-23; Pss 40:8; 78:9-12; Prov 6:20-23; 13:14; 28:9; Isa 8:20; Col 3:16; 2 Tim 3:14-17<\/p>","summary_ro":"God’s Instructions The common Hebrew word torah is translated “law” in most English versions. This translation comes from the use of the Greek word nomos (which means “law”) to translate torah in the Septuagint (the Greek Old Testament). However, torah is better understood as “teaching,” “instruction,” or “doctrine.” The term law often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The torah of Moses, however, is ...","summary_en":"God’s Instructions The common Hebrew word torah is translated “law” in most English versions. This translation comes from the use of the Greek word nomos (which means “law”) to translate torah in the Septuagint (the Greek Old Testament). However, torah is better understood as “teaching,” “instruction,” or “doctrine.” The term law often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The torah of Moses, however, is ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":8326,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Cursed Curse","title_en":"Cursed Curse","content_ro":"<h3>CURSE, CURSED<\/h3>\n<p>Invocation of evil or injury against one’s enemies. As practiced in Bible times, cursing was the opposite of blessing and should not be confused with profanity in the modern sense.<\/p>\n<p class=\"h2\" id=\"PaganBeliefs\">Pagan Beliefs<\/p>\n<p>Curses and blessings were linked to the ancient pagan belief that spirits of “the gods” could be invoked to act on behalf of a person who repeated certain incantations or performed certain deeds (such as sacrifices). It was thought that a spoken curse possessed an occult power to work calamity on one’s enemies. In some pagan cultures, curses were written on clay jars that were then smashed, symbolically initiating or effecting the intended curse.<\/p>\n<p>Tombs were protected against would-be desecrators by means of curses. Royal inscriptions were protected by maledictions aimed at anyone who might alter, destroy, or defy the written decree (Ezr 6:11-12).<\/p>\n<p class=\"h2\" id=\"CursesinOldTestamentTimes\">Curses in Old Testament Times<\/p>\n<p>Among the Hebrews a curse, valid only within a covenant framework overseen by God, was spoken for the sake of justice. In the OT the curse was an integral part of a covenant relationship—between God and the community, between God and an individual, or among members of the community. To break the terms of a covenant was to merit the covenant curse or curses. A curse invoked under other conditions was powerless. “Like a sparrow in its flitting, like a swallow in its flying, a curse that is causeless does not alight” (Prv 26:2, <span>rsv<\/span>). A curse could be retracted by pronouncing a blessing (Ex 12:32; Jgs 17:1-2; 2 Sm 21:1-3).<\/p>\n<p>The Mosaic law forbade the cursing of parents (Ex 21:17; cf. Prv 20:20; Mt 15:4), the ruler (Ex 22:28), and the deaf (Lv 19:14). A man who suspected his wife of unfaithfulness could require that she submit to a test administered by the priest that would result in a curse upon her if she was guilty (Nm 5:11-31). Individuals might pronounce a curse upon themselves to show the truthfulness of their assertions or promises (Nm 5:19-22; Jb 31:7-10, 16-22; Ps 137:5-6). In the NT the apostle Peter followed the OT practice when he used a curse to deny that he knew Jesus (Mk 14:71). Certain men who wished to kill the apostle Paul proved their sincerity by such a solemn curse (Acts 23:12, 14, 21). Cursing God was punishable by death (Lv 24:10-16; cf. Ex 22:28; Is 8:21-22).<\/p>\n<p>Curses in Bible history include God’s curse on the serpent, Adam, and Eve (Gn 3:14-19); on Cain (4:11-12); on those who might curse the patriarch Abraham and his descendants (12:3); and on those who put their trust in human strength instead of in the Lord (Jer 17:5). When the people of Israel passed through Moab on their way to the Promised Land, Moab’s king, Balak, hired Balaam to curse the Israelites; he and Balaam learned, however, that they could not curse those whom God had blessed (Nm 22–24). Joshua cursed anyone who might try to rebuild Jericho (Jos 6:26; fulfilled in 1 Kgs 16:34). King Saul made a curse that almost cost his son Jonathan’s life (1 Sm 14:24, 43-45). Many other curses are mentioned in the OT (see, e.g., Gn 9:25; 49:5-7; Jos 9:22-23; Jgs 9:7-21, 57; 2 Sm 16:5-13; 1 Kgs 21:17-24; 2 Kgs 2:24; Mal 2:2; 4:6). The pronouncement of “woe” (<span>nlt<\/span> “destruction”) is also the language of curse (Is 5:8-23; cf. Mt 23:13-33, where “alas” and “woe” can be used synonymously and may be either an exclamation of sorrow or of impending doom and calamity).<\/p>\n<p>Psalm 109 contains a lengthy imprecation against the psalmist’s enemies, evidently because they had spoken some words against him falsely (see also Pss 58:6-11; 69:19-28; 143:12). The prophet Jeremiah was not averse to calling on God to punish his tormentors (Jer 11:20; 12:3; 15:15; 17:18; 18:21-22; 20:11-12) or asking God not to forgive them (18:23). Such imprecations against one’s enemies are difficult for Christians today to understand because they contrast sharply with the NT commands to “bless those who curse you” (Lk 6:28; cf. Rom 12:14). Jesus’ injunction to “love your enemies” (Mt 5:44) may be intended to point beyond the cursing practiced in the OT to a fuller understanding of God’s command to love one’s neighbor as oneself.<\/p>\n<h5>Covenant Curses<\/h5>\n<p>Protection of a contract or treaty by invoking a curse on the violator was common in OT times. Sometimes a covenant was sealed by cutting up an animal and having the covenanting individuals walk between the severed pieces; the slain animal symbolized the curse to befall the violator. God agreed to submit to such a curse on himself if he broke the covenant he made with the patriarch Abraham (Gn 15:7-21). Later, God accused the leaders and people of Israel of breaking their covenant with him and warned them of the consequences to follow (Jer 34:18-19). An essential part of the covenant God made with Israel at Mt Sinai was the promise of blessings for keeping the covenant and curses for breaking it (Dt 11:26-28; 27:15-26; 28:15-68; 30:19; cf. Lv 26:3-39). Israel suffered those curses in the time of the prophets Jeremiah and Ezekiel; the covenant breakers, including the king, were threatened with a curse (Jer 11:3; Ez 17:11-21).<\/p>\n<h5>The Ban on “Devoted Things”<\/h5>\n<p>A special kind of curse was the ban or anathema. Strictly speaking, it was a vow to devote persons, animals, or objects under such a curse to God. In some cases the priests could use objects that had fallen under the ban (Nm 18:14; Ez 44:29), but that provision did not apply to living beings. All persons or animals under the ban were sacrificed or destroyed (Lv 27:28-29). The ban was commonly used in Israel’s wars against its pagan neighbors. Sometimes everything was declared anathema (Jos 6:17-19), but normally only persons and heathen images were destroyed (Dt 2:34; 3:6; 7:2, 25-26—not even the melted gold of images was to be kept). To violate the ban by preserving any part of the cursed things was to come under the ban oneself. Because Achan did not respect the ban placed upon Jericho, the terms of that curse came upon all Israel until Achan confessed and was executed (Jos 7).<\/p>\n<p>After the exile, the Jews did not practice the anathema (or ban) by putting people to death; people who violated a curse were excommunicated and put out of the congregation of Israel (Ezr 10:8). That meant that the person was no longer part of God’s people and was considered “dead.”<\/p>\n<p class=\"h2\" id=\"CursesinNewTestamentTimes\">Curses in New Testament Times<\/p>\n<p>Jewish synagogues practiced excommunication, or anathema, in the NT period (Lk 6:22; Jn 9:22; 12:42; 16:2). Later, Christians excommunicated persons by declaring them outside of the redeemed community (Mt 18:17) or “delivered to Satan” (1 Cor 5:5; 1 Tm 1:20). Both practices stemmed from the OT ban. Unlike that curse, however, the excommunication could be removed as soon as the person repented.<\/p>\n<p>Since the anathema branded a person as “rejected” or “cursed by God,” Saul of Tarsus, before his conversion, tried to compel Christians to renounce Christ by calling him accursed (cf. Acts 26:11). Later, as an apostle, Paul (Saul) warned that no one speaking by the Spirit of God could call Jesus accursed (1 Cor 12:3). Paul pronounced anathema (destined for judgment and perdition) upon anyone who preached another gospel than the one he and the other apostles preached (Gal 1:8-9). Paul said he wished he could be accursed, cut off from salvation and the people of God, if that could lead to the salvation of his fellow Israelites (Rom 9:3). His desire reflected the love of Christ, who accepted the “curse of the law” upon himself in submitting to suffering and death on the cross in order to redeem human beings from that curse (Gal 3:8-14; cf. Dt 21:22-23). The NT promises that a time will come when “there shall no longer be any curse” (Rv 22:3, <span>nasb<\/span>).<\/p>\n<p><em>See also<\/em> War, Holy.<\/p>","content_en":"<h3>CURSE, CURSED<\/h3>\n<p>Invocation of evil or injury against one’s enemies. As practiced in Bible times, cursing was the opposite of blessing and should not be confused with profanity in the modern sense.<\/p>\n<p class=\"h2\" id=\"PaganBeliefs\">Pagan Beliefs<\/p>\n<p>Curses and blessings were linked to the ancient pagan belief that spirits of “the gods” could be invoked to act on behalf of a person who repeated certain incantations or performed certain deeds (such as sacrifices). It was thought that a spoken curse possessed an occult power to work calamity on one’s enemies. In some pagan cultures, curses were written on clay jars that were then smashed, symbolically initiating or effecting the intended curse.<\/p>\n<p>Tombs were protected against would-be desecrators by means of curses. Royal inscriptions were protected by maledictions aimed at anyone who might alter, destroy, or defy the written decree (Ezr 6:11-12).<\/p>\n<p class=\"h2\" id=\"CursesinOldTestamentTimes\">Curses in Old Testament Times<\/p>\n<p>Among the Hebrews a curse, valid only within a covenant framework overseen by God, was spoken for the sake of justice. In the OT the curse was an integral part of a covenant relationship—between God and the community, between God and an individual, or among members of the community. To break the terms of a covenant was to merit the covenant curse or curses. A curse invoked under other conditions was powerless. “Like a sparrow in its flitting, like a swallow in its flying, a curse that is causeless does not alight” (Prv 26:2, <span>rsv<\/span>). A curse could be retracted by pronouncing a blessing (Ex 12:32; Jgs 17:1-2; 2 Sm 21:1-3).<\/p>\n<p>The Mosaic law forbade the cursing of parents (Ex 21:17; cf. Prv 20:20; Mt 15:4), the ruler (Ex 22:28), and the deaf (Lv 19:14). A man who suspected his wife of unfaithfulness could require that she submit to a test administered by the priest that would result in a curse upon her if she was guilty (Nm 5:11-31). Individuals might pronounce a curse upon themselves to show the truthfulness of their assertions or promises (Nm 5:19-22; Jb 31:7-10, 16-22; Ps 137:5-6). In the NT the apostle Peter followed the OT practice when he used a curse to deny that he knew Jesus (Mk 14:71). Certain men who wished to kill the apostle Paul proved their sincerity by such a solemn curse (Acts 23:12, 14, 21). Cursing God was punishable by death (Lv 24:10-16; cf. Ex 22:28; Is 8:21-22).<\/p>\n<p>Curses in Bible history include God’s curse on the serpent, Adam, and Eve (Gn 3:14-19); on Cain (4:11-12); on those who might curse the patriarch Abraham and his descendants (12:3); and on those who put their trust in human strength instead of in the Lord (Jer 17:5). When the people of Israel passed through Moab on their way to the Promised Land, Moab’s king, Balak, hired Balaam to curse the Israelites; he and Balaam learned, however, that they could not curse those whom God had blessed (Nm 22–24). Joshua cursed anyone who might try to rebuild Jericho (Jos 6:26; fulfilled in 1 Kgs 16:34). King Saul made a curse that almost cost his son Jonathan’s life (1 Sm 14:24, 43-45). Many other curses are mentioned in the OT (see, e.g., Gn 9:25; 49:5-7; Jos 9:22-23; Jgs 9:7-21, 57; 2 Sm 16:5-13; 1 Kgs 21:17-24; 2 Kgs 2:24; Mal 2:2; 4:6). The pronouncement of “woe” (<span>nlt<\/span> “destruction”) is also the language of curse (Is 5:8-23; cf. Mt 23:13-33, where “alas” and “woe” can be used synonymously and may be either an exclamation of sorrow or of impending doom and calamity).<\/p>\n<p>Psalm 109 contains a lengthy imprecation against the psalmist’s enemies, evidently because they had spoken some words against him falsely (see also Pss 58:6-11; 69:19-28; 143:12). The prophet Jeremiah was not averse to calling on God to punish his tormentors (Jer 11:20; 12:3; 15:15; 17:18; 18:21-22; 20:11-12) or asking God not to forgive them (18:23). Such imprecations against one’s enemies are difficult for Christians today to understand because they contrast sharply with the NT commands to “bless those who curse you” (Lk 6:28; cf. Rom 12:14). Jesus’ injunction to “love your enemies” (Mt 5:44) may be intended to point beyond the cursing practiced in the OT to a fuller understanding of God’s command to love one’s neighbor as oneself.<\/p>\n<h5>Covenant Curses<\/h5>\n<p>Protection of a contract or treaty by invoking a curse on the violator was common in OT times. Sometimes a covenant was sealed by cutting up an animal and having the covenanting individuals walk between the severed pieces; the slain animal symbolized the curse to befall the violator. God agreed to submit to such a curse on himself if he broke the covenant he made with the patriarch Abraham (Gn 15:7-21). Later, God accused the leaders and people of Israel of breaking their covenant with him and warned them of the consequences to follow (Jer 34:18-19). An essential part of the covenant God made with Israel at Mt Sinai was the promise of blessings for keeping the covenant and curses for breaking it (Dt 11:26-28; 27:15-26; 28:15-68; 30:19; cf. Lv 26:3-39). Israel suffered those curses in the time of the prophets Jeremiah and Ezekiel; the covenant breakers, including the king, were threatened with a curse (Jer 11:3; Ez 17:11-21).<\/p>\n<h5>The Ban on “Devoted Things”<\/h5>\n<p>A special kind of curse was the ban or anathema. Strictly speaking, it was a vow to devote persons, animals, or objects under such a curse to God. In some cases the priests could use objects that had fallen under the ban (Nm 18:14; Ez 44:29), but that provision did not apply to living beings. All persons or animals under the ban were sacrificed or destroyed (Lv 27:28-29). The ban was commonly used in Israel’s wars against its pagan neighbors. Sometimes everything was declared anathema (Jos 6:17-19), but normally only persons and heathen images were destroyed (Dt 2:34; 3:6; 7:2, 25-26—not even the melted gold of images was to be kept). To violate the ban by preserving any part of the cursed things was to come under the ban oneself. Because Achan did not respect the ban placed upon Jericho, the terms of that curse came upon all Israel until Achan confessed and was executed (Jos 7).<\/p>\n<p>After the exile, the Jews did not practice the anathema (or ban) by putting people to death; people who violated a curse were excommunicated and put out of the congregation of Israel (Ezr 10:8). That meant that the person was no longer part of God’s people and was considered “dead.”<\/p>\n<p class=\"h2\" id=\"CursesinNewTestamentTimes\">Curses in New Testament Times<\/p>\n<p>Jewish synagogues practiced excommunication, or anathema, in the NT period (Lk 6:22; Jn 9:22; 12:42; 16:2). Later, Christians excommunicated persons by declaring them outside of the redeemed community (Mt 18:17) or “delivered to Satan” (1 Cor 5:5; 1 Tm 1:20). Both practices stemmed from the OT ban. Unlike that curse, however, the excommunication could be removed as soon as the person repented.<\/p>\n<p>Since the anathema branded a person as “rejected” or “cursed by God,” Saul of Tarsus, before his conversion, tried to compel Christians to renounce Christ by calling him accursed (cf. Acts 26:11). Later, as an apostle, Paul (Saul) warned that no one speaking by the Spirit of God could call Jesus accursed (1 Cor 12:3). Paul pronounced anathema (destined for judgment and perdition) upon anyone who preached another gospel than the one he and the other apostles preached (Gal 1:8-9). Paul said he wished he could be accursed, cut off from salvation and the people of God, if that could lead to the salvation of his fellow Israelites (Rom 9:3). His desire reflected the love of Christ, who accepted the “curse of the law” upon himself in submitting to suffering and death on the cross in order to redeem human beings from that curse (Gal 3:8-14; cf. Dt 21:22-23). The NT promises that a time will come when “there shall no longer be any curse” (Rv 22:3, <span>nasb<\/span>).<\/p>\n<p><em>See also<\/em> War, Holy.<\/p>","summary_ro":"CURSE, CURSED Invocation of evil or injury against one’s enemies. As practiced in Bible times, cursing was the opposite of blessing and should not be confused with profanity in the modern sense. Pagan Beliefs Curses and blessings were linked to the ancient pagan belief that spirits of “the gods” could be invoked to act on behalf of a person who repeated certain incantations or performed certain deeds (such as sacrifices). It was thought that a spoken curse possessed an occult power to work ca...","summary_en":"CURSE, CURSED Invocation of evil or injury against one’s enemies. As practiced in Bible times, cursing was the opposite of blessing and should not be confused with profanity in the modern sense. Pagan Beliefs Curses and blessings were linked to the ancient pagan belief that spirits of “the gods” could be invoked to act on behalf of a person who repeated certain incantations or performed certain deeds (such as sacrifices). It was thought that a spoken curse possessed an occult power to work ca...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17801,"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}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
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