Leviticul 26
1 Să nu vă faceţi idoli, să nu vă ridicaţi nici chip cioplit, nici stâlp de aducere aminte; să nu puneţi în ţara voastră nici o piatră împodobită cu chipuri, ca să vă închinaţi înaintea ei; căci Eu sânt Domnul, Dumnezeul vostru.
2 Să păziţi Sabatele Mele, şi să cinstiţi locaşul Meu cel sfânt. Eu sânt Domnul.
3 Dacă veţi urma legile Mele, dacă veţi păzi poruncile Mele şi le veţi împlini,
4 vă voi trimete ploi la vreme, pământul îşi va da roadele, şi pomii de pe câmp îşi vor da rodurile.
5 Abea veţi treiera grâul, şi veţi începe culesul viei, şi culesul viei va ţinea până la sămănătură; veţi avea pâne din belşug, veţi mânca şi vă veţi sătura şi veţi locui fără frică în ţara voastră.
6 Voi da pace în ţară, şi nimeni nu vă va turbura somnul; voi face să piară din ţară fiarele sălbatice, şi sabia nu va trece prin ţara voastră.
7 Veţi urmări pe vrăjmaşii voştri, şi ei vor cădea ucişi de sabie înaintea voastră.
8 Cinci din voi vor urmări o sută, şi o sută din voi vor urmări zece mii, şi vrăjmaşii voştri vor cădea ucişi de sabie înaintea voastră.
9 Eu Mă voi întoarce spre voi, vă voi face să creşteţi, vă voi înmulţi, şi Îmi voi ţinea legământul Meu cu voi.
10 Veţi mânca din roadele cele vechi, şi veţi scoate afară pe cele vechi, ca să faceţi loc celor noi.
11 Îmi voi aşeza locaşul Meu în mijlocul vostru, şi sufletul Meu nu vă va urî.
12 Voi umbla în mijlocul vostru; Eu voi fi Dumnezeul vostru, şi voi veţi fi poporul Meu.
13 Eu sânt Domnul, Dumnezeul vostru, care v-am scos din ţara Egiptului, care v-am scos din robie; Eu am rupt legăturile jugului vostru, şi v-am făcut să mergeţi cu capul ridicat.
14 Dar dacă nu Mă ascultaţi şi nu împliniţi toate aceste porunci,
15 dacă nesocotiţi legile Mele, şi dacă sufletul vostru urăşte rânduielile Mele, aşa încât să nu împliniţi toate poruncile Mele şi să rupeţi legământul Meu,
16 iată ce vă voi face atunci. Voi trimete peste voi groaza, lingoarea şi frigurile, cari vor face să vi se stingă ochii, şi să piară viaţa din voi. Sămânţa o veţi sămăna în zădar, căci o vor mânca vrăjmaşii voştri.
17 Îmi voi întoarce Faţa împotriva voastră, şi veţi fi bătuţi şi veţi fugi dinaintea vrăjmaşilor voştri; cei ce vă urăsc vă vor subjuga, şi veţi fugi fără să fiţi urmăriţi chiar.
18 Dacă, cu toate acestea, nu Mă veţi asculta, vă voi pedepsi de şapte ori mai mult pentru păcatele voastre.
19 Voi frânge mândria puterii voastre, voi face ca deasupra voastră cerul să fie de fier, şi pământul de aramă.
20 Vi se va istovi puterea fără folos: pământul vostru nu-şi va da roadele, şi pomii de pe pământ nu-şi vor da rodurile.
21 Dacă şi după aceasta vă veţi împotrivi, şi nu veţi voi să Mă ascultaţi, vă voi lovi de şapte ori mai mult pentru păcatele voastre.
22 Voi trimete împotriva voastră fiarele de pe câmp, cari vă vor lăsa fără copii, vă vor nimici vitele, şi vă vor împuţina; aşa că vă vor rămânea drumurile pustii.
23 Dacă pedepsele acestea nu vă vor îndrepta, şi dacă vă veţi împotrivi Mie,
24 Mă voi împotrivi şi Eu vouă, şi vă voi lovi de şapte ori mai mult pentru păcatele voastre.
25 Voi face să vină împotriva voastră sabie, care va răsbuna călcarea legământului Meu; şi când vă veţi strânge în cetăţile voastre, voi trimete ciuma în mijlocul vostru, şi veţi fi daţi în mânile vrăjmaşului.
26 Când vă voi trimete lipsă de pâne, zece femei vă vor coace pâne într-un singur cuptor, şi vi se va da pânea cu cântarul; veţi mânca, dar nu vă veţi sătura.
27 Dacă, cu toate acestea, nu Mă veţi asculta, şi dacă vă veţi împotrivi Mie,
28 Mă voi împotrivi şi Eu vouă cu mânie, şi vă voi pedepsi de şapte ori mai mult pentru păcatele voastre.
29 Veţi mânca pănă şi carnea fiilor voştri, veţi mânca pănă şi carnea fiicelor voastre.
30 Vă voi nimici înălţimile pentru jertfă, vă voi dărâma stâlpii închinaţi soarelui, voi arunca trupurile voastre moarte peste trupurile moarte ale idolilor voştri, şi sufletul Meu vă va urî.
31 Vă voi lăsa cetăţile pustii, vă voi pustii locaşurile sfinte, şi nu voi mai mirosi mirosul plăcut al tămâii voastre.
32 Voi pustii ţara, aşa că vrăjmaşii voştri cari o vor locui vor rămânea încremeniţi văzând-o.
33 Vă voi împrăştia printre neamuri, şi voi scoate sabia după voi. Ţara voastră va fi pustiită, şi cetăţile voastre vor rămânea pustii.
34 Atunci ţara se va bucura de Sabatele ei, tot timpul cât va fi pustiită şi cât veţi fi în ţara vrăjmaşilor voştri; atunci ţara se va odihni, şi se va bucura de Sabatele ei.
35 Tot timpul cât va fi pustiită, va avea odihna pe care n-o avusese în anii voştri de Sabat, când o locuiaţi.
36 În inima acelora dintre voi cari vor mai rămânea în viaţă, în ţara vrăjmaşilor lor, voi băga frica; şi îi va urmări pănă şi foşnetul unei frunze suflate de vânt; vor fugi ca de sabie, şi vor cădea fără să fie urmăriţi.
37 Se vor prăvăli unii peste alţii ca înaintea săbiei, fără să fie urmăriţi. Nu veţi putea să staţi în picioare în faţa vrăjmaşilor voştri;
38 veţi pieri printre neamuri, şi vă va mânca ţara vrăjmaşilor voştri.
39 Iar pe aceia dintre voi cari vor mai rămânea în viaţă, îi va apuca durerea pentru fărădelegile lor, în ţara vrăjmaşilor lor; îi va apuca durerea şi pentru fărădelegile părinţilor lor.
40 Îşi vor mărturisi fărădelegile lor şi fărădelegile părinţilor lor, călcările de lege pe cari le-au săvârşit faţă de Mine, şi împotrivirea cu care Mi s-au împotrivit, păcate din pricina cărora
41 şi Eu M-am împotrivit lor, şi i-am adus în ţara vrăjmaşilor lor. Şi atunci inima lor netăiată împrejur se va smeri, şi vor plăti datoria fărădelegilor lor.
42 Atunci Îmi voi aduce aminte de legământul Meu cu Iacov, Îmi voi aduce aminte de legământul Meu cu Isaac şi de legământul Meu cu Avraam, şi Îmi voi aduce aminte de ţară.
43 Ţara însă va trebui să fie părăsită de ei, şi se va bucura de Sabatele ei în timpul când va rămânea pustiită departe de ei; şi ei vor plăti datoria fărădelegilor lor, pentrucă au nesocotit poruncile Mele, şi pentrucă sufletul lor a urât legile Mele.
44 Dar, şi când vor fi în ţara vrăjmaşilor lor, nu-i voi lepăda de tot, şi nu-i voi urî pănă acolo încât să-i nimicesc de tot, şi să rup legământul Meu cu ei; căci Eu sânt Domnul, Dumnezeul lor.
45 Ci Îmi voi aduce aminte spre binele lor de vechiul legământ, prin care i-am scos din ţara Egiptului, în faţa neamurilor, ca să fiu Dumnezeul lor. Eu sânt Domnul.``
46 Acestea sânt rânduielile, poruncile şi legile, pe cari le-a statornicit Domnul între El şi copiii lui Israel, pe muntele Sinai, prin Moise.
{"verseMap":{"1":[{"id":5615,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Branch","title_en":"Branch","content_ro":"<h3>BRANCH<\/h3>\n<p>Literally, a shoot or sprout from a tree or bush; figuratively, a messianic or other spiritual metaphor. It is used for the three sets of arms that come off the main shaft of the golden lampstand in the tabernacle (e.g., Ex 25:31-36) and for the palm fronds from which booths were constructed for the ancient Jewish Feast of Tabernacles (Lv 23:40-43).<\/p>\n<p>Metaphorically, the expression is found in passages where Israel is described as an olive tree (Hos 14:6), a cedar (Ez 17:23), and a vine (Ez 17:6; cf. Ps 80:8-11). “Branch,” with its implication of new growth, can signify prosperity (Gn 49:22; Jb 8:16; Ps 80:8-11; Ez 36:8). Branches can be cut or broken off; hence, the word may depict judgment (Jb 18:16; Is 9:14; Jer 11:16). Such passages speak of withering, being cut, or being burned; Jesus combined all three ideas into one metaphor (Jn 15:6). In a similar way, the apostle Paul wrote that the Jews who didn’t believe would be broken off (Rom 11:19-21).<\/p>\n<p>The major use of such symbolism refers to the Davidic Messiah. Although that use of “branch” actually stems from the prophetic period, its roots go much farther back. The concept was used with reference to an influential figure, such as a king’s personal servant (Gn 40:9-13), the patriarch Joseph (49:22), Job (Jb 29:19), or the Assyrian king Nebuchadnezzar (Dn 4:12). Passages such as 2 Samuel 23:4 and Psalm 132:17 speak of the Davidic line as “growing” or “sprouting forth” (the literal meaning of the Hebrew verbs). Finally, images of agricultural prosperity were used as promised blessings of the messianic age (cf. Lv 26 with the prophetic passages on previous page). It is understandable how the term “branch” could become a technical designation for the Messiah, as is described above.<\/p>","content_en":"<h3>BRANCH<\/h3>\n<p>Literally, a shoot or sprout from a tree or bush; figuratively, a messianic or other spiritual metaphor. It is used for the three sets of arms that come off the main shaft of the golden lampstand in the tabernacle (e.g., Ex 25:31-36) and for the palm fronds from which booths were constructed for the ancient Jewish Feast of Tabernacles (Lv 23:40-43).<\/p>\n<p>Metaphorically, the expression is found in passages where Israel is described as an olive tree (Hos 14:6), a cedar (Ez 17:23), and a vine (Ez 17:6; cf. Ps 80:8-11). “Branch,” with its implication of new growth, can signify prosperity (Gn 49:22; Jb 8:16; Ps 80:8-11; Ez 36:8). Branches can be cut or broken off; hence, the word may depict judgment (Jb 18:16; Is 9:14; Jer 11:16). Such passages speak of withering, being cut, or being burned; Jesus combined all three ideas into one metaphor (Jn 15:6). In a similar way, the apostle Paul wrote that the Jews who didn’t believe would be broken off (Rom 11:19-21).<\/p>\n<p>The major use of such symbolism refers to the Davidic Messiah. Although that use of “branch” actually stems from the prophetic period, its roots go much farther back. The concept was used with reference to an influential figure, such as a king’s personal servant (Gn 40:9-13), the patriarch Joseph (49:22), Job (Jb 29:19), or the Assyrian king Nebuchadnezzar (Dn 4:12). Passages such as 2 Samuel 23:4 and Psalm 132:17 speak of the Davidic line as “growing” or “sprouting forth” (the literal meaning of the Hebrew verbs). Finally, images of agricultural prosperity were used as promised blessings of the messianic age (cf. Lv 26 with the prophetic passages on previous page). It is understandable how the term “branch” could become a technical designation for the Messiah, as is described above.<\/p>","summary_ro":"BRANCH Literally, a shoot or sprout from a tree or bush; figuratively, a messianic or other spiritual metaphor. It is used for the three sets of arms that come off the main shaft of the golden lampstand in the tabernacle (e.g., Ex 25:31-36) and for the palm fronds from which booths were constructed for the ancient Jewish Feast of Tabernacles (Lv 23:40-43). Metaphorically, the expression is found in passages where Israel is described as an olive tree (Hos 14:6), a cedar (Ez 17:23), and a vine ...","summary_en":"BRANCH Literally, a shoot or sprout from a tree or bush; figuratively, a messianic or other spiritual metaphor. It is used for the three sets of arms that come off the main shaft of the golden lampstand in the tabernacle (e.g., Ex 25:31-36) and for the palm fronds from which booths were constructed for the ancient Jewish Feast of Tabernacles (Lv 23:40-43). Metaphorically, the expression is found in passages where Israel is described as an olive tree (Hos 14:6), a cedar (Ez 17:23), and a vine ...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9931,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Earth","title_en":"Earth","content_ro":"<h3>EARTH<\/h3>\n<p>Term used for our inhabited planet; the world, as distinguished from heaven and hell; land; soil; and in several other ways. Biblical usage is as broad as modern usage.<\/p>\n<p>One Hebrew word translated “earth” is also used generically for “man,” or Adam (Gn 2:7, 19). That word refers to reddish soil from which Adam’s body was made. Another Hebrew word translated “earth” or “land” can refer to a country (21:21). A word translated “dust” can mean simply earth or dry ground (3:19). In the NT one Greek word translated “earth” can refer to a land or country (Mt 27:45). The Greek word from which “ecumenical” is derived refers to the whole inhabited earth (Lk 21:26) or the Roman Empire of those days (2:1).<\/p>\n<p>In the beginning “God called the dry land Earth, and the waters that were gathered together he called Seas. . . . And God said, ‘Let the earth put forth vegetation’” (Gn 1:10-11, <span>rsv<\/span>). In some passages “the earth” is used in essentially the modern sense for the whole planet (Jb 1:7), hanging in empty space (26:7). References to the earth’s four corners (Is 11:12; Ez 7:2) allude to the points of a compass, not to the earth’s shape. The circle of the earth probably refers to the circumference of the horizon (Is 40:22; cf. Jb 38:13). The earth is sometimes pictured as supported on pillars (Jb 9:6; Ps 75:3) or foundations (Ps 104:5; Prv 8:29; Is 24:18; Jer 31:37). Since many of the biblical usages are found in figurative passages of poetry or prophecy, they reveal little about the Hebrews’ cosmological understanding.<\/p>\n<p>“Earth” sometimes refers to the soil or ground that a farmer works (cf. 2 Kgs 5:17). According to the Bible, the original condition of the earth (Gn 2:6) was affected by the curse of human sinfulness (3:17-19). (Modern ecologists seem to agree that the earth suffers because of human greed and arrogance.) After Abel’s blood was spilled on the ground, Cain’s difficulty in making the soil produce for him was a constant reminder that he had murdered his brother (4:8-12).<\/p>\n<p>The Israelites were instructed to let the land rest every seventh year (Ex 23:10-12; Lv 25:4-5), allowing the soil to replenish nutrients used up by crops. After seven such “sabbath years,” in the 50th “jubilee year” the land reverted back to original family holdings (Lv 25:10-17). That provision not only reminded the people of God’s ultimate ownership but kept potential “land barons” from amassing huge estates.<\/p>\n<p>The Mosaic law instructed the Israelites that the land’s condition would be a spiritual barometer of their relationship with God. Drought or lack of productivity was a sign that the relationship had been broken (Lv 26; Dt 28). Israel was warned that their wickedness could become so great that the Lord would evict them from his land (cf. Lv 26:37; Dt 28:64). Even if that happened, however, God would eventually restore his people so they could again be “wedded” to the land (Is 62:4).<\/p>\n<p>Many passages point to a “coming age,” when the earth will be set free from its “bondage to decay,” a deliverance for which the whole creation is said to be “groaning” in anticipation (Rom 8:19-23). The Bible pictures a period of prodigious renewal of the earth’s fertility (Ez 47; Jl 3:18; Am 9:13-15; Zec 14:6-9). One day, however, “the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and the works that are upon it will be burned up” (2 Pt 3:10, <span>rsv<\/span>). Yet in the apostle John’s apocalyptic vision, he saw “a new heaven and a new earth, for the old heaven and the old earth had disappeared” (Rv 21:1, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> New Heavens and New Earth.<\/p>","content_en":"<h3>EARTH<\/h3>\n<p>Term used for our inhabited planet; the world, as distinguished from heaven and hell; land; soil; and in several other ways. Biblical usage is as broad as modern usage.<\/p>\n<p>One Hebrew word translated “earth” is also used generically for “man,” or Adam (Gn 2:7, 19). That word refers to reddish soil from which Adam’s body was made. Another Hebrew word translated “earth” or “land” can refer to a country (21:21). A word translated “dust” can mean simply earth or dry ground (3:19). In the NT one Greek word translated “earth” can refer to a land or country (Mt 27:45). The Greek word from which “ecumenical” is derived refers to the whole inhabited earth (Lk 21:26) or the Roman Empire of those days (2:1).<\/p>\n<p>In the beginning “God called the dry land Earth, and the waters that were gathered together he called Seas. . . . And God said, ‘Let the earth put forth vegetation’” (Gn 1:10-11, <span>rsv<\/span>). In some passages “the earth” is used in essentially the modern sense for the whole planet (Jb 1:7), hanging in empty space (26:7). References to the earth’s four corners (Is 11:12; Ez 7:2) allude to the points of a compass, not to the earth’s shape. The circle of the earth probably refers to the circumference of the horizon (Is 40:22; cf. Jb 38:13). The earth is sometimes pictured as supported on pillars (Jb 9:6; Ps 75:3) or foundations (Ps 104:5; Prv 8:29; Is 24:18; Jer 31:37). Since many of the biblical usages are found in figurative passages of poetry or prophecy, they reveal little about the Hebrews’ cosmological understanding.<\/p>\n<p>“Earth” sometimes refers to the soil or ground that a farmer works (cf. 2 Kgs 5:17). According to the Bible, the original condition of the earth (Gn 2:6) was affected by the curse of human sinfulness (3:17-19). (Modern ecologists seem to agree that the earth suffers because of human greed and arrogance.) After Abel’s blood was spilled on the ground, Cain’s difficulty in making the soil produce for him was a constant reminder that he had murdered his brother (4:8-12).<\/p>\n<p>The Israelites were instructed to let the land rest every seventh year (Ex 23:10-12; Lv 25:4-5), allowing the soil to replenish nutrients used up by crops. After seven such “sabbath years,” in the 50th “jubilee year” the land reverted back to original family holdings (Lv 25:10-17). That provision not only reminded the people of God’s ultimate ownership but kept potential “land barons” from amassing huge estates.<\/p>\n<p>The Mosaic law instructed the Israelites that the land’s condition would be a spiritual barometer of their relationship with God. Drought or lack of productivity was a sign that the relationship had been broken (Lv 26; Dt 28). Israel was warned that their wickedness could become so great that the Lord would evict them from his land (cf. Lv 26:37; Dt 28:64). Even if that happened, however, God would eventually restore his people so they could again be “wedded” to the land (Is 62:4).<\/p>\n<p>Many passages point to a “coming age,” when the earth will be set free from its “bondage to decay,” a deliverance for which the whole creation is said to be “groaning” in anticipation (Rom 8:19-23). The Bible pictures a period of prodigious renewal of the earth’s fertility (Ez 47; Jl 3:18; Am 9:13-15; Zec 14:6-9). One day, however, “the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and the works that are upon it will be burned up” (2 Pt 3:10, <span>rsv<\/span>). Yet in the apostle John’s apocalyptic vision, he saw “a new heaven and a new earth, for the old heaven and the old earth had disappeared” (Rv 21:1, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> New Heavens and New Earth.<\/p>","summary_ro":"EARTH Term used for our inhabited planet; the world, as distinguished from heaven and hell; land; soil; and in several other ways. Biblical usage is as broad as modern usage. One Hebrew word translated “earth” is also used generically for “man,” or Adam (Gn 2:7, 19). That word refers to reddish soil from which Adam’s body was made. Another Hebrew word translated “earth” or “land” can refer to a country (21:21). A word translated “dust” can mean simply earth or dry ground (3:19). In the NT one...","summary_en":"EARTH Term used for our inhabited planet; the world, as distinguished from heaven and hell; land; soil; and in several other ways. Biblical usage is as broad as modern usage. One Hebrew word translated “earth” is also used generically for “man,” or Adam (Gn 2:7, 19). That word refers to reddish soil from which Adam’s body was made. Another Hebrew word translated “earth” or “land” can refer to a country (21:21). A word translated “dust” can mean simply earth or dry ground (3:19). In the NT one...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17129,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Idolatry Idols","title_en":"Idolatry Idols","content_ro":"<h3>IDOLS, IDOLATRY<\/h3>\n<p>Man-made images or natural representations worshiped as deities; anything receiving worship other than the one true God. Idolatry is the spiritual worship of an idol. Many idolaters literally serve idols: in ancient Egypt statues of gods were regularly and ritually clothed and fed. Some concept of the worship of a false god, Baal, is given in the account of the contest on Mt Carmel: the priests of Baal cried aloud, they “limped” (<span>rsv<\/span>) around the altar, they cut themselves with swords and lances (1 Kgs 18:26-29). Baal worship was widely followed by Israel during the period of the monarchy.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Abraham’s ancestors were worshipers of idols in Mesopotamia (Jos 24:2). Archaeological excavations in that area have revealed the images of numerous deities, and Mesopotamian religious literature reveals the gross polytheism out of which Abraham came. The tendency of the Israelites toward idolatry was in part the expression of the universal human longing for a god one can see and know through the physical senses.<\/p>\n<p>Most of the idolatry of the Israelites was borrowed from their neighbors. During the more than 400 years that the descendants of Jacob spent in Egypt, they were exposed to polytheistic idolatry, which influenced their religious mind-set. At Sinai, while Moses was receiving the Ten Commandments from the Lord, the people were demanding that Aaron make gods for them (Ex 32:1-6). He fashioned a golden calf, following an Egyptian form, for the whole bovine family was worshiped in Egypt—the Apis bull, the Hathor cow, and the Mnevis calf.<\/p>\n<p>It was after his stay in Egypt (1 Kgs 11:40) that Jeroboam became king of Israel and set up golden calves, one at Bethel and one at Dan (12:26-33), an action that earned him the label as being the one who made Israel sin (2 Kgs 3:3).<\/p>\n<p>Already in patriarchal times there are references to the teraphim, or household gods. Examples of these idols have been found at Ur of the Chaldees, Nuzi, and other sites, and are referred to in the cuneiform tablets. The teraphim that Rachel stole from Laban could be hidden in her camel’s saddlebag (Gn 31:34). It seems, however, that in the time of David such idols were larger, for when Saul’s men came to kill David, Michal, David’s wife and the daughter of Saul, helped David to escape and then took such an image and placed it in a bed to make the men think that David was sick (1 Sm 19:11-16).<\/p>\n<p>The prohibition of idolatry is explicitly stated in the second commandment (Ex 20:4-5, <span>nlt<\/span>): “Do not make idols of any kind, whether in the shape of birds or animals or fish. You must never worship or bow down to them, for I, the <span>Lord<\/span> your God, am a jealous God who will not share your affection with any other god!” (cf. Ex 34:17; Lv 19:4; 26:1; Dt 4:15-19; 27:1-5). This commandment is an extension or auxiliary of the first, for it seeks to preserve God’s uniqueness and to protect his glory. The definition of idolatry was broadened during the time of Samuel, who confronted King Saul with the charge that stubbornness is the same as idolatry (1 Sm 15:23).<\/p>\n<p>Previous to the conquest of Canaan, the Lord kept warning Israel against marrying members of the native populace, which he had ordered Israel to annihilate. This measure was intended to prevent the weakening of moral life in Israel (Ex 34:16; Dt 7:3-4). This principle is again expanded in the NT (cf. 1 Cor 15:33; 2 Cor 6:14). The history of Israel demonstrated the practicality of the prohibition against such marriages, for they inevitably led to apostasy. Perhaps the saddest example is Solomon (1 Kgs 11:1-8). When Solomon was old, his wives turned his heart to other gods, so that he was not wholly true to the Lord his God (v 4).<\/p>\n<p>In the time of the judges there was an infamous case of idol worship (Jgs 17:1–18:31). The mother of an Ephraimite named Micah took 200 pieces of silver and had a silversmith make them into a graven image for her son. He also had a shrine, an ephod, and teraphim. He hired a wandering Levite to be his priest, but men from the tribe of Dan came along and took the Levite, the image, and all the accoutrements and set up this idol at Dan and used it as an object of their worship (18:30-31).<\/p>\n<p>In Scripture the kings of Israel are evaluated on the basis of what they did with respect to the “high places” and idols. Asa removed all the idols his ancestors had made (1 Kgs 15:12) and would not let Maacah be queen mother because she had an abominable image made for Asherah. He cut down and burned the image (v 13). The Israelite king Ahab, however, was an idolater (1 Kgs 21:26; cf. 16:30-33).<\/p>\n<p>Hezekiah destroyed the high places, broke down the pillars, and cut down the Asherim (2 Kgs 18:4; 2 Chr 31:1). He also put an end to a strange cult that illustrates the insidious nature of idolatry. The bronze serpent that Moses lifted up on a pole to save the Israelites from death by snakebite (Nm 21:9; cf. Jn 3:14) had been preserved until the time of Hezekiah. It had been given the name Nehushtan, and people venerated it and burned incense to it. Hezekiah destroyed it (2 Kgs 18:4) because what had been an instrument for good had become a thing of evil.<\/p>\n<p>The prophet Isaiah described the making of an idol in human form (Is 40:19-20; 44:9-17). Images were cast in a mold using molten metal (40:19; 44:10). Statues were forged by smiths (44:12), carved from wood (44:13-17), and overlaid with precious metal (40:19). Small clay images and plaques were also molded and fired in a kiln, and statues were sculptured from stone. The psalmist spoke out against idols and images (Pss 96:5; 97:7; 106:34-39) and the helplessness of idols is described in Psalms 115:4-8 and 135:15-18.<\/p>\n<p>The northern and southern kingdoms of Israel went into captivity because they forsook God and served idols. The Jews were well aware that idolatry had brought them into captivity, and during their time in Babylon, they developed an abhorrence to idols that has characterized Judaism to this very day.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The fullest discussion in the NT on idolatry <em>(<\/em><span class=\"greek\" lang=\"el\">eidololatreia<\/span><em>)<\/em> and the idolworshiper <em>(<\/em><span class=\"greek\" lang=\"el\">eidololatres<\/span><em>)<\/em> is found in Paul’s First Epistle to the Corinthians. In an earlier (no longer extant) epistle, Paul had told the Corinthians not to associate with those who called themselves believers but were still idol worshipers (1 Cor 5:9-11). After that letter the Corinthians must have asked Paul for clarification on this matter. Thus, in this epistle Paul provides a response to their question; the “idol worshiper” is mentioned in 5:10-11, 6:9, 10:7, and “idolatry” is spoken of in 10:14.<\/p>\n<p>The terms, “idolatry” and “idol worshiper,” are related to two other expressions: (1) “idol” <em>(<\/em><span class=\"greek\" lang=\"el\">eidolon<\/span><em>),<\/em> found in 1 Corinthians 8:4; 10:19; 12:2; and (2) “food sacrificed to idols” <em>(<\/em><span class=\"greek\" lang=\"el\">eidolothutos<\/span><em>),<\/em> found in 1 Corinthians 8:1, 4, 7; 10:19. The kind of idolatry that Paul condemns is that which involved Christians offering sacrifices to idols and then partaking of the food that had been sacrificed to them. The participants are called idol worshipers because their involvement in idolatrous sacrifices was perceived as having fellowship with demons. Paul strictly prohibited the eating of sacrificial food at the popular temples in the presence of idol-demons. As such, he shared the same view about idols as most Jews in his day. For the Jews, idols and heathen deities were identical. (See 1 Thes 1:9, where Paul contrasts “idols” with “the living and <em>true<\/em> God.”) To Paul, idols in and of themselves were nothing (1 Cor 8:4); behind the idol, however, was a demon (10:20).<\/p>\n<p>The eating of sacrificial food at the cultic meals in pagan temples was censured by Paul because it was understood that the participants thereby became united to demons (see 1 Cor 10:19-21). However, Paul had no problem with those who purchased food that had been left over from these events and that was later sold in the marketplace. In his judgment, if they ate it at home, they were not participating in idolatry. They could eat this food with a good conscience—unless, of course, in doing so they would be the means of destroying a weaker believer. For the sake of such believers, one should abstain. This was a matter of conscience (10:25-29). But going to pagan festivities and eating meals offered to idols was not permitted in any form.<\/p>\n<p>The Corinthians had participated in these meals regularly before they became Christians and apparently had continued to do so after their conversion. In Corinth such meals were the regular practice both at national festivals and private celebrations. The “gods” (whom Paul considered “demons”) were thought to be present at these events because the sacrifices were made to them. Thus, to participate in these events was to join oneself to demons and thereby become an idol worshiper. The ancient Israelites had been carried away into idolatry by their pagan neighbors on several occasions when they were enticed to participate in these pagan celebrations (e.g., Nm 25; cf. Ex 32:6). The festivities involved all sorts of licentiousness. In 1 Corinthians 10, Paul referred to this apostasy of the Israelites and used it as a negative example. Because the Israelites became involved in pagan festivities, they were carried away into idolatry and fornication, which incited God’s wrath and brought destruction.<\/p>\n<p>In other Pauline Epistles, idolatry is mentioned but not with the kind of definition and extended discussion that is found in 1 Corinthians. Nonetheless, Paul speaks out against actual idolatry and what we might call figurative idolatry (i.e., idolatry in the sense of desiring something above God).<\/p>\n<p>In Romans 1:18-32 sexual licentiousness and other sins are ultimately traced to idolatry. The Gentiles, who should have known that God existed, as evidenced in creation and conscience, abandoned the immortal, invisible God in exchange for mortal, visible images (i.e., idols). Because of this abandonment, God gave them over to do the filthy things their hearts desired (Rom 1:24). Thus, idolatry is included in Paul’s list of what he calls “the works of the flesh” (see Gal 5:19-20). And those who are idol worshipers are included in the catalog of all those evil people who will not inherit the kingdom of God (see 1 Cor 6:9).<\/p>\n<p>In Ephesians 5:5 Paul again includes idolaters among those who will not inherit the kingdom of God. However, such idolaters are not just those who go to pagan temples and worship idols; they are those who are greedy or covetous. According to superior manuscript evidence, the verse reads, “No fornicator or impure person or greedy person, which is the same as an idolater, has any inheritance in the kingdom of Christ and of God.” The point seems to be that the greedy, covetous person who makes his desires his god is much the same as an idolater. Thus, covetousness and idolatry are made synonymous. The parallel passage, Colossians 3:5, makes this explicit, which literally says covetousness is idolatry.<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; Gods and Goddesses; Grove; High Place.<\/p>","content_en":"<h3>IDOLS, IDOLATRY<\/h3>\n<p>Man-made images or natural representations worshiped as deities; anything receiving worship other than the one true God. Idolatry is the spiritual worship of an idol. Many idolaters literally serve idols: in ancient Egypt statues of gods were regularly and ritually clothed and fed. Some concept of the worship of a false god, Baal, is given in the account of the contest on Mt Carmel: the priests of Baal cried aloud, they “limped” (<span>rsv<\/span>) around the altar, they cut themselves with swords and lances (1 Kgs 18:26-29). Baal worship was widely followed by Israel during the period of the monarchy.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Abraham’s ancestors were worshipers of idols in Mesopotamia (Jos 24:2). Archaeological excavations in that area have revealed the images of numerous deities, and Mesopotamian religious literature reveals the gross polytheism out of which Abraham came. The tendency of the Israelites toward idolatry was in part the expression of the universal human longing for a god one can see and know through the physical senses.<\/p>\n<p>Most of the idolatry of the Israelites was borrowed from their neighbors. During the more than 400 years that the descendants of Jacob spent in Egypt, they were exposed to polytheistic idolatry, which influenced their religious mind-set. At Sinai, while Moses was receiving the Ten Commandments from the Lord, the people were demanding that Aaron make gods for them (Ex 32:1-6). He fashioned a golden calf, following an Egyptian form, for the whole bovine family was worshiped in Egypt—the Apis bull, the Hathor cow, and the Mnevis calf.<\/p>\n<p>It was after his stay in Egypt (1 Kgs 11:40) that Jeroboam became king of Israel and set up golden calves, one at Bethel and one at Dan (12:26-33), an action that earned him the label as being the one who made Israel sin (2 Kgs 3:3).<\/p>\n<p>Already in patriarchal times there are references to the teraphim, or household gods. Examples of these idols have been found at Ur of the Chaldees, Nuzi, and other sites, and are referred to in the cuneiform tablets. The teraphim that Rachel stole from Laban could be hidden in her camel’s saddlebag (Gn 31:34). It seems, however, that in the time of David such idols were larger, for when Saul’s men came to kill David, Michal, David’s wife and the daughter of Saul, helped David to escape and then took such an image and placed it in a bed to make the men think that David was sick (1 Sm 19:11-16).<\/p>\n<p>The prohibition of idolatry is explicitly stated in the second commandment (Ex 20:4-5, <span>nlt<\/span>): “Do not make idols of any kind, whether in the shape of birds or animals or fish. You must never worship or bow down to them, for I, the <span>Lord<\/span> your God, am a jealous God who will not share your affection with any other god!” (cf. Ex 34:17; Lv 19:4; 26:1; Dt 4:15-19; 27:1-5). This commandment is an extension or auxiliary of the first, for it seeks to preserve God’s uniqueness and to protect his glory. The definition of idolatry was broadened during the time of Samuel, who confronted King Saul with the charge that stubbornness is the same as idolatry (1 Sm 15:23).<\/p>\n<p>Previous to the conquest of Canaan, the Lord kept warning Israel against marrying members of the native populace, which he had ordered Israel to annihilate. This measure was intended to prevent the weakening of moral life in Israel (Ex 34:16; Dt 7:3-4). This principle is again expanded in the NT (cf. 1 Cor 15:33; 2 Cor 6:14). The history of Israel demonstrated the practicality of the prohibition against such marriages, for they inevitably led to apostasy. Perhaps the saddest example is Solomon (1 Kgs 11:1-8). When Solomon was old, his wives turned his heart to other gods, so that he was not wholly true to the Lord his God (v 4).<\/p>\n<p>In the time of the judges there was an infamous case of idol worship (Jgs 17:1–18:31). The mother of an Ephraimite named Micah took 200 pieces of silver and had a silversmith make them into a graven image for her son. He also had a shrine, an ephod, and teraphim. He hired a wandering Levite to be his priest, but men from the tribe of Dan came along and took the Levite, the image, and all the accoutrements and set up this idol at Dan and used it as an object of their worship (18:30-31).<\/p>\n<p>In Scripture the kings of Israel are evaluated on the basis of what they did with respect to the “high places” and idols. Asa removed all the idols his ancestors had made (1 Kgs 15:12) and would not let Maacah be queen mother because she had an abominable image made for Asherah. He cut down and burned the image (v 13). The Israelite king Ahab, however, was an idolater (1 Kgs 21:26; cf. 16:30-33).<\/p>\n<p>Hezekiah destroyed the high places, broke down the pillars, and cut down the Asherim (2 Kgs 18:4; 2 Chr 31:1). He also put an end to a strange cult that illustrates the insidious nature of idolatry. The bronze serpent that Moses lifted up on a pole to save the Israelites from death by snakebite (Nm 21:9; cf. Jn 3:14) had been preserved until the time of Hezekiah. It had been given the name Nehushtan, and people venerated it and burned incense to it. Hezekiah destroyed it (2 Kgs 18:4) because what had been an instrument for good had become a thing of evil.<\/p>\n<p>The prophet Isaiah described the making of an idol in human form (Is 40:19-20; 44:9-17). Images were cast in a mold using molten metal (40:19; 44:10). Statues were forged by smiths (44:12), carved from wood (44:13-17), and overlaid with precious metal (40:19). Small clay images and plaques were also molded and fired in a kiln, and statues were sculptured from stone. The psalmist spoke out against idols and images (Pss 96:5; 97:7; 106:34-39) and the helplessness of idols is described in Psalms 115:4-8 and 135:15-18.<\/p>\n<p>The northern and southern kingdoms of Israel went into captivity because they forsook God and served idols. The Jews were well aware that idolatry had brought them into captivity, and during their time in Babylon, they developed an abhorrence to idols that has characterized Judaism to this very day.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The fullest discussion in the NT on idolatry <em>(<\/em><span class=\"greek\" lang=\"el\">eidololatreia<\/span><em>)<\/em> and the idolworshiper <em>(<\/em><span class=\"greek\" lang=\"el\">eidololatres<\/span><em>)<\/em> is found in Paul’s First Epistle to the Corinthians. In an earlier (no longer extant) epistle, Paul had told the Corinthians not to associate with those who called themselves believers but were still idol worshipers (1 Cor 5:9-11). After that letter the Corinthians must have asked Paul for clarification on this matter. Thus, in this epistle Paul provides a response to their question; the “idol worshiper” is mentioned in 5:10-11, 6:9, 10:7, and “idolatry” is spoken of in 10:14.<\/p>\n<p>The terms, “idolatry” and “idol worshiper,” are related to two other expressions: (1) “idol” <em>(<\/em><span class=\"greek\" lang=\"el\">eidolon<\/span><em>),<\/em> found in 1 Corinthians 8:4; 10:19; 12:2; and (2) “food sacrificed to idols” <em>(<\/em><span class=\"greek\" lang=\"el\">eidolothutos<\/span><em>),<\/em> found in 1 Corinthians 8:1, 4, 7; 10:19. The kind of idolatry that Paul condemns is that which involved Christians offering sacrifices to idols and then partaking of the food that had been sacrificed to them. The participants are called idol worshipers because their involvement in idolatrous sacrifices was perceived as having fellowship with demons. Paul strictly prohibited the eating of sacrificial food at the popular temples in the presence of idol-demons. As such, he shared the same view about idols as most Jews in his day. For the Jews, idols and heathen deities were identical. (See 1 Thes 1:9, where Paul contrasts “idols” with “the living and <em>true<\/em> God.”) To Paul, idols in and of themselves were nothing (1 Cor 8:4); behind the idol, however, was a demon (10:20).<\/p>\n<p>The eating of sacrificial food at the cultic meals in pagan temples was censured by Paul because it was understood that the participants thereby became united to demons (see 1 Cor 10:19-21). However, Paul had no problem with those who purchased food that had been left over from these events and that was later sold in the marketplace. In his judgment, if they ate it at home, they were not participating in idolatry. They could eat this food with a good conscience—unless, of course, in doing so they would be the means of destroying a weaker believer. For the sake of such believers, one should abstain. This was a matter of conscience (10:25-29). But going to pagan festivities and eating meals offered to idols was not permitted in any form.<\/p>\n<p>The Corinthians had participated in these meals regularly before they became Christians and apparently had continued to do so after their conversion. In Corinth such meals were the regular practice both at national festivals and private celebrations. The “gods” (whom Paul considered “demons”) were thought to be present at these events because the sacrifices were made to them. Thus, to participate in these events was to join oneself to demons and thereby become an idol worshiper. The ancient Israelites had been carried away into idolatry by their pagan neighbors on several occasions when they were enticed to participate in these pagan celebrations (e.g., Nm 25; cf. Ex 32:6). The festivities involved all sorts of licentiousness. In 1 Corinthians 10, Paul referred to this apostasy of the Israelites and used it as a negative example. Because the Israelites became involved in pagan festivities, they were carried away into idolatry and fornication, which incited God’s wrath and brought destruction.<\/p>\n<p>In other Pauline Epistles, idolatry is mentioned but not with the kind of definition and extended discussion that is found in 1 Corinthians. Nonetheless, Paul speaks out against actual idolatry and what we might call figurative idolatry (i.e., idolatry in the sense of desiring something above God).<\/p>\n<p>In Romans 1:18-32 sexual licentiousness and other sins are ultimately traced to idolatry. The Gentiles, who should have known that God existed, as evidenced in creation and conscience, abandoned the immortal, invisible God in exchange for mortal, visible images (i.e., idols). Because of this abandonment, God gave them over to do the filthy things their hearts desired (Rom 1:24). Thus, idolatry is included in Paul’s list of what he calls “the works of the flesh” (see Gal 5:19-20). And those who are idol worshipers are included in the catalog of all those evil people who will not inherit the kingdom of God (see 1 Cor 6:9).<\/p>\n<p>In Ephesians 5:5 Paul again includes idolaters among those who will not inherit the kingdom of God. However, such idolaters are not just those who go to pagan temples and worship idols; they are those who are greedy or covetous. According to superior manuscript evidence, the verse reads, “No fornicator or impure person or greedy person, which is the same as an idolater, has any inheritance in the kingdom of Christ and of God.” The point seems to be that the greedy, covetous person who makes his desires his god is much the same as an idolater. Thus, covetousness and idolatry are made synonymous. The parallel passage, Colossians 3:5, makes this explicit, which literally says covetousness is idolatry.<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; Gods and Goddesses; Grove; High Place.<\/p>","summary_ro":"IDOLS, IDOLATRY Man-made images or natural representations worshiped as deities; anything receiving worship other than the one true God. Idolatry is the spiritual worship of an idol. Many idolaters literally serve idols: in ancient Egypt statues of gods were regularly and ritually clothed and fed. Some concept of the worship of a false god, Baal, is given in the account of the contest on Mt Carmel: the priests of Baal cried aloud, they “limped” (rsv) around the altar, they cut themselves with...","summary_en":"IDOLS, IDOLATRY Man-made images or natural representations worshiped as deities; anything receiving worship other than the one true God. Idolatry is the spiritual worship of an idol. Many idolaters literally serve idols: in ancient Egypt statues of gods were regularly and ritually clothed and fed. Some concept of the worship of a false god, Baal, is given in the account of the contest on Mt Carmel: the priests of Baal cried aloud, they “limped” (rsv) around the altar, they cut themselves with...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22791,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Biblical Concept of Law","title_en":"Biblical Concept of Law","content_ro":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","content_en":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","summary_ro":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","summary_en":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23076,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Leviticus","title_en":"Book of Leviticus","content_ro":"<h3>LEVITICUS, Book of<\/h3>\n<p>Third book of the OT, largely concerned with the duties of the Levitical priests.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>A traditional alternative title of Leviticus is the Third Book of Moses, which gives proper credit to the man who most deserves to be called its author. For though the book never says that Moses wrote down any of the material, it repeatedly states that God revealed the contents of Leviticus to Moses. It may be that Leviticus was not put into writing as soon as it was revealed, but there is little to commend the common critical view that it was composed nearly a thousand years after Moses. The spelling and grammar of Leviticus was, like other books of the OT, revised from time to time to make it understandable to later generations of Jewish readers, but that does not mean the essential content of the book was modified.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>God revealed some of the laws in Leviticus by speaking to Moses from the tent of meeting, or tabernacle (Lv 1:1). Other laws were revealed on Mt Sinai (26:46). Such statements show that Moses learned the contents of Leviticus after the tabernacle had been built but before the Israelites left Mt Sinai. This fits in with Exodus 40:17, which says that the tabernacle was erected exactly a year after the Israelites left Egypt. They then spent another month at Sinai, during which time the laws in Leviticus were given to Moses. Then one month later (Nm 1:1) Moses was commanded to prepare the people to leave Sinai to conquer the Promised Land of Canaan.<\/p>\n<p>It is difficult to give an exact date for the Israelite exodus from Egypt. Dates at the end of the 15th century <span>BC<\/span> or early in the 13th century are put forward by different scholars. Whichever view is adopted, the origin of Leviticus must be one year later than the exodus. But certainty about the absolute date of Leviticus is unimportant so long as the religious setting of the book is understood.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>About 400 years before the exodus, God promised Abraham that his descendants would be very numerous and live in the land of Canaan. The family of Abraham multiplied, but as a result of famine they had to go and live in Egypt. Afraid of the Israelites, the rulers of Egypt turned them into slaves.<\/p>\n<p>The book of Exodus tells how God, acting through Moses, brought the Israelites out of Egypt in a miraculous way. Moses led them to Mt Sinai, where God appeared in fire and smoke on the top of the mountain. Moses went up the mountain, and there God gave him the Ten Commandments and explained various laws. Through these acts God showed that he had chosen the nation of Israel to be his special holy people, different from all the other nations because they would show God’s character through their behavior (cf. Ex 19:5-6).<\/p>\n\n<p>God’s revelation at Sinai was unique and unrepeatable. But he disclosed to Moses that he wanted to live among the people of Israel permanently. They were told to build a portable royal palace that would be suitable for the divine King of kings. The building of this portable palace, traditionally called the tabernacle, is described in Exodus 35–40. When it was completed, the fire and cloud that had been seen on Mt Sinai appeared over the tabernacle as a sign that God was now dwelling in it (Ex 40:34-38).<\/p>\n<p>Exodus also tells how Moses was told to appoint his brother, Aaron, and Aaron’s sons to serve in the tabernacle as priests (Ex 28–29). Unfortunately, before the Israelites even began to build the tabernacle, they made a golden calf under Aaron’s leadership and started to worship it instead. The people were spared only as a result of Moses’ prayers. The book of Exodus therefore leaves the reader in suspense. The tabernacle has been built, but no one knows how to worship God in it. Though Aaron and his family are alive, we are left wondering whether they will still be allowed to lead the worship of God after the idolatry of the golden calf. The book of Leviticus answers this question.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>The Ten Commandments explain briefly and simply how God expects his people to behave. The first four commandments explain our duty toward our neighbor. The book of Leviticus follows a similar scheme. Chapters 1–17 show how God wanted Israel to worship him, while chapters 18–27 are mainly concerned with how people should behave toward each other. Whereas the Ten Commandments are general and can be applied quite easily to every society, the book of Leviticus is much more detailed and specifically geared to the special circumstances of ancient Israel. If modern readers are to profit from reading Leviticus, they must look behind the specific regulations to the underlying religious principles that do not change—in other words, to the theology of Leviticus.<\/p>\n<p>Four themes are very important in the theology of Leviticus: (1) the presence of God, (2) holiness, (3) sacrifice, and (4) the Sinai covenant.<\/p>\n<h5>The Presence of God<\/h5>\n<p>God is always present with Israel in a real way. Sometimes his presence becomes visible in fire and smoke. But even when there is no miraculous sign, God is present. He is especially near when people worship him and offer sacrifice. The many animal sacrifices mentioned in the book are all brought to the Lord. When the animals are burnt, God is pleased with the smell (1:9). The priests who offer the sacrifices must be especially careful since they come closer to God than other people do. If they are careless in their duties and break God’s commands, they may die (10:1-2).<\/p>\n<p>God is present not just in worship but in all the ordinary duties of life. The recurring refrain of the later chapters, “I, the <span>Lord<\/span>, am your God” (18:2; 19:3), reminds the Israelites that every aspect of their life—religion (chs 21–24), sex (chs 18, 20), and relations with neighbors (chs 19, 25)—matters to God. The behavior of every Israelite must mirror that of God himself (20:7). The fear of God should prompt persons to help the blind, the deaf, the elderly, and the poor. Though such people may have no redress against unfair treatment, God cares about what happens to them (19:14, 32; 25:17, 36, 43).<\/p>\n<h5>Holiness<\/h5>\n<p>“You must be holy because I am holy” (11:44-45; 19:2; 20:26) could be termed the motto of Leviticus. “Holy,” “clean,” and “unclean” are common words in this book. God is the supremely holy person in the Bible, and holiness is the distinctive feature of his character. But earthly creatures can become holy too. To become holy, a person must be chosen by God and undergo the correct ceremony. Thus, at Sinai all Israel became a holy nation (Ex 19:6). Leviticus 8–9 explains how Aaron and his sons were ordained priests. This made them more holy than ordinary Israelites and therefore able to approach God and offer sacrifice.<\/p>\n<p>Before anyone could become holy, they had to be “clean.” Cleanness in Leviticus means more than just being free of dirt, though this idea is included. It means being free of any abnormality. Whenever a person appears to fall short of perfection, he is described as “unclean.” Thus, the worst uncleanness is death, the very opposite of perfect life. But bleeding and other discharges and patchy skin diseases can make someone unclean. Animals that move in peculiar ways or have strange habits are also called unclean (Lv 11–15).<\/p>\n<p>Holiness and its opposite, uncleanness, can describe behavior as well as outward appearance. To be holy means to obey God and to act like God. Chapters 18–25 explain what holiness means in daily living. It means avoiding illicit sexual relations, caring for the poor, being honest, being fair, and loving your neighbor as yourself. This sort of behavior made Israel different from other peoples. Through their holiness the whole nation was supposed to demonstrate what God was like.<\/p>\n<h5>Sacrifice<\/h5>\n<p>In practice, unfortunately, the nation and the individuals within it rarely lived up to these ideals of holiness. Even if one did not commit a grievous sin, he or she was always liable to become unclean through contact with someone else, touching a dead animal, or in some other way. To maintain contact with a holy God, Israel’s sins and uncleanness had to be removed. This is what the sacrifices were for. They brought the forgiveness of sins and cleansing from uncleanness. Because sin affects relations between God and humans in various ways, Leviticus provides four different types of offerings to cover the different cases (Lv 1–6), and explains which sacrifices must be offered on which occasions (chs 7–17). All these rituals served to underline the seriousness of sin and helped preserve peace and fellowship between God and humanity.<\/p>\n<h5>The Sinai Covenant<\/h5>\n<p>All the laws contained in Leviticus form part of the Sinai covenant. They fill out and apply the principles of the Ten Commandments to the specific circumstances of ancient Israel. But they are more than a set of detailed rules, because they were given as part of the covenant. Three things have to be remembered about this covenant. First, the covenant created a personal relationship. The Lord became Israel’s king, and Israel became his special treasure set apart from the other nations of the world. Second, the covenant was based on God’s grace. He had made a promise to Abraham and, in saving the people from Egyptian slavery, he demonstrated his faithfulness to his promise and his love for Israel. Israel, in turn, was to show its gratitude for salvation by keeping the law. In no way did keeping the law earn them salvation. The law was given to a redeemed people. Finally, there were promises and threats built into the covenant (Lv 26). When the nation keeps the law, God promises they will enjoy good harvests, victory over their enemies, and God walking among them as he did in Eden. But if they reject God’s laws, terrible calamities will befall them: drought, famine, defeat, and even expulsion from the land God had promised to give them. These covenant curses form the background to the prophets’ warnings in later times.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Kinds of Sacrifices (1–7)<\/h5>\n<p>These chapters explain how the different kinds of sacrifices were to be offered. Most of these sacrifices also formed part of the regular worship in the tabernacle and later in the temple. But these chapters are concerned with personal offerings made when someone had sinned or made a vow or recovered from an illness. They explain what the offerer must do and what the priest must do, which parts of the animal must be burned, which parts may be eaten by the priest, and what is to be done with the blood of the animal.<\/p>\n<p>First, the offerer brought the animal into the outer court of the tabernacle. In the presence of the priest he put his hand on the head of the animal and explained why he was bringing the sacrifice. Then the worshiper killed the animal and chopped it up. The priest then took over. He caught the blood as it ran out of the dying animal and splashed it over the altar, and burned at least some of the animal on the great altar in the court of the tabernacle. These acts were performed with all the animal sacrifices.<\/p>\n<p>The special feature of the burnt offering (Lv 1) was that the whole animal, which had to be unblemished, was burned on the altar. All that the priest received was the skin. This was the most common sacrifice and was offered on many different occasions. In giving the whole animal to God in the sacrifice, the worshiper dedicated himself or herself totally to God’s service. “Lay your hand on its head so the <span>Lord<\/span> will accept it as your substitute, thus making atonement for you” (1:4, <span>nlt<\/span>).<\/p>\n<p>Chapter 2 deals with the grain offering that always accompanied the burnt offering, but which could also be offered alone. Only part of this offering was burned; the rest was given to the priests to eat. The sacrifices formed an important part of their income.<\/p>\n<p>The peace (fellowship) offering’s special feature was that it was the only sacrifice where the offerer was allowed to eat part of the meat (Lv 3). Since in the earliest period Israelites were not permitted to kill animals except for sacrifice (ch 17), every meal that included meat had to be preceded by a peace offering. Leviticus 7:11-18 mentions three occasions that might prompt a peace-offering “thanksgiving”: when someone had something to praise God for or some sin to acknowledge; a vow promising a sacrifice if God would help one out of a difficulty; and a voluntary offering, made just because the person felt like it.<\/p>\n<p>Despite its name, the sin offering (Lv 4) was not the only offering dealing with sin. The other sacrifices also made the forgiveness of sin possible. The special significance of this sacrifice is emphasized by its unusual ritual. Instead of the blood being splashed over the altar, as in the other sacrifices, it was carefully smeared over the horns (corners) of the large altar in the courtyard (4:30) or over the small altar inside the holy place (v 18); once a year the blood was sprinkled over the ark in the Holy of Holies (16:14). Sin makes these different parts of the tabernacle unclean, unfit for the presence of God. And if God is not present in the tabernacle, worship has no point. The blood acts as a spiritual disinfectant, making the tabernacle clean and holy again. The sin offering was required whenever a person inadvertently broke one of the commandments or had suffered from a discharge or skin disease that made him or her unclean for a week or more (chs 12, 15).<\/p>\n<p>The guilt offering (5:14–6:7) was for more serious offenses, such as stealing holy property or deliberately using God’s name in a false oath. Such an offense was seen as robbing God. Therefore, a ram had to be offered as a sort of repayment. Whereas the poor person could offer just a bird for the other sacrifices, a ram was always required for a guilt offering.<\/p>\n<p>Chapters 6:8–7:38 contain various other regulations about sacrifice, mainly specifying how much of each sacrifice the priests may eat and how much must be burned. One important rule for those who weren’t priests was that they were not to eat any fat or blood or eat sacrificial meat when they were unclean. If they did, they could be cut off from Israel (7:21-27).<\/p>\n<h5>Beginnings of the Priesthood (8–10)<\/h5>\n<p>Though Leviticus looks like a law book, because it contains so many regulations, it is really a history book describing the events that occurred about a year after the exodus. These chapters remind us of the true character of the book, for they tell how Moses ordained Aaron and his sons to be priests and how they offered their first sacrifices.<\/p>\n<p>Awed by the complexity of the ordination rituals, the modern reader may miss the marvel that Aaron should have been appointed high priest. For it was Aaron who had presided over the making of the golden calf and encouraged its worship (Ex 32). Had not Moses interceded for Israel, the whole nation would have been destroyed in the wilderness. Here the gracious forgiveness of God is most clear. Aaron, the chief sinner, is appointed chief mediator between God and the people. In the NT the career of Peter parallels Aaron’s in some respect.<\/p>\n<p>The greatness of the high priesthood is symbolized by the richly decorated robes Aaron wore. He and his sons were anointed with oil, and then Moses offered the three most common sacrifices on their behalf. They were confined to the court of the tabernacle for a week, and it seems likely that some of the rituals were repeated each day. By this means they were set apart from the rest of the people and entirely consecrated to their holy office.<\/p>\n<p>By the eighth day the process was complete. Now Aaron and his sons could offer sacrifice. This time, Moses only told them what to do; he did not offer sacrifices himself. Chapter 9 concludes by telling that, after they had offered the sacrifices for themselves and the people, fire came out of the tabernacle to burn up the offerings, thereby displaying God’s approval of their actions.<\/p>\n<p>After this, 10:1-2 presents an unexpected turn of events: “Aaron’s sons Nadab and Abihu put coals of fire in their incense burners and sprinkled incense over it. In this way, they disobeyed the <span>Lord<\/span> by burning before him a different kind of fire than he had commanded. So fire blazed forth from the <span>Lord<\/span>’s presence and burned them up, and they died there before the <span>Lord<\/span>” (<span>nlt<\/span>). We do not know exactly what is meant by unholy fire. What is important is that the priests did something that God had not commanded them. The priests were supposed to set an example of total obedience to God’s word: this is the essence of holiness. Instead, they decided to follow their own plans and the consequences were dire.<\/p>\n<p>“Aaron was silent” (10:3). He was warned not even to mourn his sons’ deaths, lest he be suspected of condoning their sin (vv 6-7). Yet, despite his sons’ actions, Aaron and his surviving sons were confirmed as priests. They were reminded that their job was “to distinguish between what is holy and what is ordinary, what is ceremonially unclean and what is clean. And you must teach the Israelites all the laws that the <span>Lord<\/span> has given through Moses” (vv 10-11, <span>nlt<\/span>). The chapter closes on another note of grace. Although the priests made a mistake in offering one of the sin offerings, God would overlook it on this occasion.<\/p>\n<h5>Cleanness and Uncleanness (11–16)<\/h5>\n<p>Distinguishing between the unclean and the clean is the theme of chapters 11–15, which prepare for the great Day of Atonement ceremonies of chapter 16. These are designed to cleanse the tabernacle from the uncleannesses of the people of Israel, thereby ensuring that God would continue to dwell among them (16:16, 19).<\/p>\n<p>Chapter 11 discusses unclean animals, that is, animals that may not be eaten. Land animals are dealt with first, then fish and birds, and finally various miscellaneous creatures such as locusts and reptiles. To be clean, a land animal must have cloven hooves and chew the cud; that covers sheep and cattle but excludes pigs and camels. Fish must have fins and scales to be edible; without them, they count as unclean. Birds are clean unless they are birds of prey or scavengers that eat carrion. Insects that resemble birds in having wings and two large legs to hop with—for example, locusts—are clean. Other flying insects are unclean. All squirming creatures that dart hither and thither, such as lizards, are unclean.<\/p>\n<p>The reasons for declaring some animals clean and others unclean has long been a great puzzle. One suggestion is that the unclean animals were used in sacrifice by pagan worshipers or were thought to represent pagan deities. Certainly some unclean animals were used in pagan worship, but so were some clean ones, and that fact makes this explanation unsatisfactory. A second possibility is that the rules were hygienic: the clean animals were safe to eat whereas the unclean were not. There may be some truth in this explanation, but it is not completely adequate, for some clean animals can be harmful while some unclean ones are all right to eat.<\/p>\n<p>Unclean animals could not be eaten, but there was no harm in touching them. Israelites could ride camels, for example. However, all dead animals, unless killed for sacrifice, were unclean. Anyone who touched the carcass of a dead creature became unclean himself and therefore could not enter the tabernacle that day (11:39-40).<\/p>\n<p>The following chapters deal with other conditions that make people unclean. Chapter 12 states that childbirth, or more precisely the bloody discharge that follows childbirth, makes a woman unclean. In OT theology death is the ultimate uncleanness, and conditions that are abnormal or threaten to lead to death are also unclean. When the discharge has ceased, after a fixed period the mother must bring a burnt offering and a sin offering to atone for any sin she may have committed, and to purify the tabernacle that may have been polluted through her uncleanness.<\/p>\n<p>Chapters 13–14 deal with the uncleanness caused by skin diseases. Detailed regulations are given to distinguish between different diseases so that the priests can decide whether people are unclean or not. If they are unclean, they must live outside the camp until their skin heals. Traditionally the unclean skin disease has been called leprosy. But this is unlikely to be correct, since leprosy was unknown in the Middle East in OT times. Rather, it was any disease that led to the skin peeling off in patches, such as psoriasis. This explains why the disease might spontaneously get better.<\/p>\n<p>If the disease did retreat sufficiently, the sufferer could call the priest, and if the priest was satisfied with the cure, the sufferer could be readmitted to the community after following the rituals prescribed in chapter 14. This also explains what is to be done if patches of mold are found in pieces of cloth or house walls.<\/p>\n<p>Chapter 15 explains how men can become unclean through discharges from their sexual organs, due to gonorrhea or sexual intercourse, while women become unclean through menstruation or a long-term discharge. Part of the purpose of these regulations is to prevent the sacred prostitution that was common in the ancient world. Since sexual intercourse made people unclean, they could not go to worship immediately afterward. Further, the uncleanness of menstruation should have discouraged men from being overfamiliar with unmarried girls.<\/p>\n<p>The broad scope of these uncleanness regulations meant that nearly every Israelite would be unclean at some time in his or her life. This uncleanness could contaminate God’s dwelling place, the tabernacle, making it impossible for God to continue to live there. To avert this catastrophe, a Day of Atonement was held once a year. This is the most solemn day in the Jewish calendar, and the ceremonies for it are described in detail in Leviticus 16.<\/p>\n<p>There are three acts on the Day of Atonement that are described in this chapter. There was first the special sin offering offered by the high priest, in the course of which the outer altar of burnt offering, the incense altar inside the Holy Place, and finally the ark itself in the Holy of Holies were sprinkled with blood to purify each part of the tabernacle. This was the one occasion in the year when the high priest entered the presence of God in the Holy of Holies, and elaborate precautions were taken to screen the high priest from God’s holiness (16:2-4, 11-17). There was another public act that pictured the sins of Israel being taken away. A goat was chosen by lot. Then the high priest placed his hands on its head and recited over it the nation’s sin. This goat was then led away and driven into a solitary place; in later times it was pushed over a precipice. These actions pictured Israel’s sins being carried away, so that they could not disturb the peace between God and his people. The third important feature of the Day of Atonement was public prayer and fasting. This showed that sin could not be eliminated without effort, but only through a complete change of heart by every person in Israel.<\/p>\n<h5>Rules for Daily Life (17–25)<\/h5>\n<p>Whereas the opening chapters of Leviticus are entirely concerned with the Godward side of religion, the later chapters are more concerned with practical religious duties toward other persons. However, chapter 17 repeats some of the rules about sacrifice and makes one new one: that all sacrifice must be offered in the tabernacle courtyard. This was to prevent people from secretly worshiping heathen gods.<\/p>\n<p>Chapters 18 and 20 spell out the rules governing sexual relations in ancient Israel. Chapter 19 gives further examples of what holiness means in everyday life. Positively, it means helping the poor by leaving some grain behind in the fields at harvesttime (19:9-10); paying people promptly (v 13); avoiding gossip (v 16); honoring the elderly, helping the immigrant, and being honest in business (vv 32-36). But holiness goes beyond deeds and words. It should transform thoughts: “Never seek revenge or bear a grudge against anyone, but love your neighbor as yourself” (v 18, <span>nlt<\/span>).<\/p>\n<p>Chapters 21 and 22 discuss how the holy men of Israel, the priests, are to demonstrate their holiness in their lives. First, they must avoid approaching dead bodies unless the dead are very close relatives. Second, they must marry women of known moral uprightness. Third, deformed priests—for example, a blind or lame priest—may never offer sacrifices. Here the principle is plain that men who represent God must reflect the perfection of God in normal, healthy bodies. However, those who are temporarily unclean, through skin disease or a discharge, may resume their duties as soon as their uncleanness is cured.<\/p>\n<p>Chapter 23 lists the main holy days and the sacrifices that had to be offered on each one. Chapter 24 deals with the lamp and special bread kept within the tabernacle. A case of blasphemy that occurred in the wilderness is mentioned. Because the man actually used the sacred name of God in a curse, he was sentenced to death.<\/p>\n<p>Chapter 25 deals with the jubilee year. In every society people fall into debt. Today the effects of debt are somewhat cushioned by state welfare payments and bank overdrafts, but ancient societies did not have such aid available. People in debt had to sell off their family land, on which they depended for their living, or in more serious situations, they could sell themselves into slavery. Once impoverished in this way, it was exceedingly difficult ever to recover one’s land or one’s freedom. But this law in Leviticus provided an escape. Every 50 years was a jubilee. In this year every slave was released from bondage, and everyone who had sold his land was given it back free. Thus, everyone who fell into debt was given a chance to make a fresh start. Though this law was primarily designed to help the poor, it also served to prevent the accumulation of too much wealth in the hands of a few rich men.<\/p>\n<h5>Blessings, Curses, and Vows (26–27)<\/h5>\n<p>Chapter 26 contains the blessings and curses that traditionally concluded a covenant. Israel is promised great material and spiritual prosperity if she keeps the law but is warned that tragedy will befall if she is disobedient.<\/p>\n<p>Chapter 27 is an appendix dealing with vows and other gifts made to God. When a person promises to give something to God, it becomes holy and cannot be retracted unless a suitable payment is made instead. This chapter sets out the rules about such dedications.<\/p>\n<p><em>See also<\/em> Aaron; Moses; Offerings and Sacrifices; Priests and Levites; Tabernacle; Temple.<\/p>","content_en":"<h3>LEVITICUS, Book of<\/h3>\n<p>Third book of the OT, largely concerned with the duties of the Levitical priests.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>A traditional alternative title of Leviticus is the Third Book of Moses, which gives proper credit to the man who most deserves to be called its author. For though the book never says that Moses wrote down any of the material, it repeatedly states that God revealed the contents of Leviticus to Moses. It may be that Leviticus was not put into writing as soon as it was revealed, but there is little to commend the common critical view that it was composed nearly a thousand years after Moses. The spelling and grammar of Leviticus was, like other books of the OT, revised from time to time to make it understandable to later generations of Jewish readers, but that does not mean the essential content of the book was modified.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>God revealed some of the laws in Leviticus by speaking to Moses from the tent of meeting, or tabernacle (Lv 1:1). Other laws were revealed on Mt Sinai (26:46). Such statements show that Moses learned the contents of Leviticus after the tabernacle had been built but before the Israelites left Mt Sinai. This fits in with Exodus 40:17, which says that the tabernacle was erected exactly a year after the Israelites left Egypt. They then spent another month at Sinai, during which time the laws in Leviticus were given to Moses. Then one month later (Nm 1:1) Moses was commanded to prepare the people to leave Sinai to conquer the Promised Land of Canaan.<\/p>\n<p>It is difficult to give an exact date for the Israelite exodus from Egypt. Dates at the end of the 15th century <span>BC<\/span> or early in the 13th century are put forward by different scholars. Whichever view is adopted, the origin of Leviticus must be one year later than the exodus. But certainty about the absolute date of Leviticus is unimportant so long as the religious setting of the book is understood.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>About 400 years before the exodus, God promised Abraham that his descendants would be very numerous and live in the land of Canaan. The family of Abraham multiplied, but as a result of famine they had to go and live in Egypt. Afraid of the Israelites, the rulers of Egypt turned them into slaves.<\/p>\n<p>The book of Exodus tells how God, acting through Moses, brought the Israelites out of Egypt in a miraculous way. Moses led them to Mt Sinai, where God appeared in fire and smoke on the top of the mountain. Moses went up the mountain, and there God gave him the Ten Commandments and explained various laws. Through these acts God showed that he had chosen the nation of Israel to be his special holy people, different from all the other nations because they would show God’s character through their behavior (cf. Ex 19:5-6).<\/p>\n\n<p>God’s revelation at Sinai was unique and unrepeatable. But he disclosed to Moses that he wanted to live among the people of Israel permanently. They were told to build a portable royal palace that would be suitable for the divine King of kings. The building of this portable palace, traditionally called the tabernacle, is described in Exodus 35–40. When it was completed, the fire and cloud that had been seen on Mt Sinai appeared over the tabernacle as a sign that God was now dwelling in it (Ex 40:34-38).<\/p>\n<p>Exodus also tells how Moses was told to appoint his brother, Aaron, and Aaron’s sons to serve in the tabernacle as priests (Ex 28–29). Unfortunately, before the Israelites even began to build the tabernacle, they made a golden calf under Aaron’s leadership and started to worship it instead. The people were spared only as a result of Moses’ prayers. The book of Exodus therefore leaves the reader in suspense. The tabernacle has been built, but no one knows how to worship God in it. Though Aaron and his family are alive, we are left wondering whether they will still be allowed to lead the worship of God after the idolatry of the golden calf. The book of Leviticus answers this question.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>The Ten Commandments explain briefly and simply how God expects his people to behave. The first four commandments explain our duty toward our neighbor. The book of Leviticus follows a similar scheme. Chapters 1–17 show how God wanted Israel to worship him, while chapters 18–27 are mainly concerned with how people should behave toward each other. Whereas the Ten Commandments are general and can be applied quite easily to every society, the book of Leviticus is much more detailed and specifically geared to the special circumstances of ancient Israel. If modern readers are to profit from reading Leviticus, they must look behind the specific regulations to the underlying religious principles that do not change—in other words, to the theology of Leviticus.<\/p>\n<p>Four themes are very important in the theology of Leviticus: (1) the presence of God, (2) holiness, (3) sacrifice, and (4) the Sinai covenant.<\/p>\n<h5>The Presence of God<\/h5>\n<p>God is always present with Israel in a real way. Sometimes his presence becomes visible in fire and smoke. But even when there is no miraculous sign, God is present. He is especially near when people worship him and offer sacrifice. The many animal sacrifices mentioned in the book are all brought to the Lord. When the animals are burnt, God is pleased with the smell (1:9). The priests who offer the sacrifices must be especially careful since they come closer to God than other people do. If they are careless in their duties and break God’s commands, they may die (10:1-2).<\/p>\n<p>God is present not just in worship but in all the ordinary duties of life. The recurring refrain of the later chapters, “I, the <span>Lord<\/span>, am your God” (18:2; 19:3), reminds the Israelites that every aspect of their life—religion (chs 21–24), sex (chs 18, 20), and relations with neighbors (chs 19, 25)—matters to God. The behavior of every Israelite must mirror that of God himself (20:7). The fear of God should prompt persons to help the blind, the deaf, the elderly, and the poor. Though such people may have no redress against unfair treatment, God cares about what happens to them (19:14, 32; 25:17, 36, 43).<\/p>\n<h5>Holiness<\/h5>\n<p>“You must be holy because I am holy” (11:44-45; 19:2; 20:26) could be termed the motto of Leviticus. “Holy,” “clean,” and “unclean” are common words in this book. God is the supremely holy person in the Bible, and holiness is the distinctive feature of his character. But earthly creatures can become holy too. To become holy, a person must be chosen by God and undergo the correct ceremony. Thus, at Sinai all Israel became a holy nation (Ex 19:6). Leviticus 8–9 explains how Aaron and his sons were ordained priests. This made them more holy than ordinary Israelites and therefore able to approach God and offer sacrifice.<\/p>\n<p>Before anyone could become holy, they had to be “clean.” Cleanness in Leviticus means more than just being free of dirt, though this idea is included. It means being free of any abnormality. Whenever a person appears to fall short of perfection, he is described as “unclean.” Thus, the worst uncleanness is death, the very opposite of perfect life. But bleeding and other discharges and patchy skin diseases can make someone unclean. Animals that move in peculiar ways or have strange habits are also called unclean (Lv 11–15).<\/p>\n<p>Holiness and its opposite, uncleanness, can describe behavior as well as outward appearance. To be holy means to obey God and to act like God. Chapters 18–25 explain what holiness means in daily living. It means avoiding illicit sexual relations, caring for the poor, being honest, being fair, and loving your neighbor as yourself. This sort of behavior made Israel different from other peoples. Through their holiness the whole nation was supposed to demonstrate what God was like.<\/p>\n<h5>Sacrifice<\/h5>\n<p>In practice, unfortunately, the nation and the individuals within it rarely lived up to these ideals of holiness. Even if one did not commit a grievous sin, he or she was always liable to become unclean through contact with someone else, touching a dead animal, or in some other way. To maintain contact with a holy God, Israel’s sins and uncleanness had to be removed. This is what the sacrifices were for. They brought the forgiveness of sins and cleansing from uncleanness. Because sin affects relations between God and humans in various ways, Leviticus provides four different types of offerings to cover the different cases (Lv 1–6), and explains which sacrifices must be offered on which occasions (chs 7–17). All these rituals served to underline the seriousness of sin and helped preserve peace and fellowship between God and humanity.<\/p>\n<h5>The Sinai Covenant<\/h5>\n<p>All the laws contained in Leviticus form part of the Sinai covenant. They fill out and apply the principles of the Ten Commandments to the specific circumstances of ancient Israel. But they are more than a set of detailed rules, because they were given as part of the covenant. Three things have to be remembered about this covenant. First, the covenant created a personal relationship. The Lord became Israel’s king, and Israel became his special treasure set apart from the other nations of the world. Second, the covenant was based on God’s grace. He had made a promise to Abraham and, in saving the people from Egyptian slavery, he demonstrated his faithfulness to his promise and his love for Israel. Israel, in turn, was to show its gratitude for salvation by keeping the law. In no way did keeping the law earn them salvation. The law was given to a redeemed people. Finally, there were promises and threats built into the covenant (Lv 26). When the nation keeps the law, God promises they will enjoy good harvests, victory over their enemies, and God walking among them as he did in Eden. But if they reject God’s laws, terrible calamities will befall them: drought, famine, defeat, and even expulsion from the land God had promised to give them. These covenant curses form the background to the prophets’ warnings in later times.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Kinds of Sacrifices (1–7)<\/h5>\n<p>These chapters explain how the different kinds of sacrifices were to be offered. Most of these sacrifices also formed part of the regular worship in the tabernacle and later in the temple. But these chapters are concerned with personal offerings made when someone had sinned or made a vow or recovered from an illness. They explain what the offerer must do and what the priest must do, which parts of the animal must be burned, which parts may be eaten by the priest, and what is to be done with the blood of the animal.<\/p>\n<p>First, the offerer brought the animal into the outer court of the tabernacle. In the presence of the priest he put his hand on the head of the animal and explained why he was bringing the sacrifice. Then the worshiper killed the animal and chopped it up. The priest then took over. He caught the blood as it ran out of the dying animal and splashed it over the altar, and burned at least some of the animal on the great altar in the court of the tabernacle. These acts were performed with all the animal sacrifices.<\/p>\n<p>The special feature of the burnt offering (Lv 1) was that the whole animal, which had to be unblemished, was burned on the altar. All that the priest received was the skin. This was the most common sacrifice and was offered on many different occasions. In giving the whole animal to God in the sacrifice, the worshiper dedicated himself or herself totally to God’s service. “Lay your hand on its head so the <span>Lord<\/span> will accept it as your substitute, thus making atonement for you” (1:4, <span>nlt<\/span>).<\/p>\n<p>Chapter 2 deals with the grain offering that always accompanied the burnt offering, but which could also be offered alone. Only part of this offering was burned; the rest was given to the priests to eat. The sacrifices formed an important part of their income.<\/p>\n<p>The peace (fellowship) offering’s special feature was that it was the only sacrifice where the offerer was allowed to eat part of the meat (Lv 3). Since in the earliest period Israelites were not permitted to kill animals except for sacrifice (ch 17), every meal that included meat had to be preceded by a peace offering. Leviticus 7:11-18 mentions three occasions that might prompt a peace-offering “thanksgiving”: when someone had something to praise God for or some sin to acknowledge; a vow promising a sacrifice if God would help one out of a difficulty; and a voluntary offering, made just because the person felt like it.<\/p>\n<p>Despite its name, the sin offering (Lv 4) was not the only offering dealing with sin. The other sacrifices also made the forgiveness of sin possible. The special significance of this sacrifice is emphasized by its unusual ritual. Instead of the blood being splashed over the altar, as in the other sacrifices, it was carefully smeared over the horns (corners) of the large altar in the courtyard (4:30) or over the small altar inside the holy place (v 18); once a year the blood was sprinkled over the ark in the Holy of Holies (16:14). Sin makes these different parts of the tabernacle unclean, unfit for the presence of God. And if God is not present in the tabernacle, worship has no point. The blood acts as a spiritual disinfectant, making the tabernacle clean and holy again. The sin offering was required whenever a person inadvertently broke one of the commandments or had suffered from a discharge or skin disease that made him or her unclean for a week or more (chs 12, 15).<\/p>\n<p>The guilt offering (5:14–6:7) was for more serious offenses, such as stealing holy property or deliberately using God’s name in a false oath. Such an offense was seen as robbing God. Therefore, a ram had to be offered as a sort of repayment. Whereas the poor person could offer just a bird for the other sacrifices, a ram was always required for a guilt offering.<\/p>\n<p>Chapters 6:8–7:38 contain various other regulations about sacrifice, mainly specifying how much of each sacrifice the priests may eat and how much must be burned. One important rule for those who weren’t priests was that they were not to eat any fat or blood or eat sacrificial meat when they were unclean. If they did, they could be cut off from Israel (7:21-27).<\/p>\n<h5>Beginnings of the Priesthood (8–10)<\/h5>\n<p>Though Leviticus looks like a law book, because it contains so many regulations, it is really a history book describing the events that occurred about a year after the exodus. These chapters remind us of the true character of the book, for they tell how Moses ordained Aaron and his sons to be priests and how they offered their first sacrifices.<\/p>\n<p>Awed by the complexity of the ordination rituals, the modern reader may miss the marvel that Aaron should have been appointed high priest. For it was Aaron who had presided over the making of the golden calf and encouraged its worship (Ex 32). Had not Moses interceded for Israel, the whole nation would have been destroyed in the wilderness. Here the gracious forgiveness of God is most clear. Aaron, the chief sinner, is appointed chief mediator between God and the people. In the NT the career of Peter parallels Aaron’s in some respect.<\/p>\n<p>The greatness of the high priesthood is symbolized by the richly decorated robes Aaron wore. He and his sons were anointed with oil, and then Moses offered the three most common sacrifices on their behalf. They were confined to the court of the tabernacle for a week, and it seems likely that some of the rituals were repeated each day. By this means they were set apart from the rest of the people and entirely consecrated to their holy office.<\/p>\n<p>By the eighth day the process was complete. Now Aaron and his sons could offer sacrifice. This time, Moses only told them what to do; he did not offer sacrifices himself. Chapter 9 concludes by telling that, after they had offered the sacrifices for themselves and the people, fire came out of the tabernacle to burn up the offerings, thereby displaying God’s approval of their actions.<\/p>\n<p>After this, 10:1-2 presents an unexpected turn of events: “Aaron’s sons Nadab and Abihu put coals of fire in their incense burners and sprinkled incense over it. In this way, they disobeyed the <span>Lord<\/span> by burning before him a different kind of fire than he had commanded. So fire blazed forth from the <span>Lord<\/span>’s presence and burned them up, and they died there before the <span>Lord<\/span>” (<span>nlt<\/span>). We do not know exactly what is meant by unholy fire. What is important is that the priests did something that God had not commanded them. The priests were supposed to set an example of total obedience to God’s word: this is the essence of holiness. Instead, they decided to follow their own plans and the consequences were dire.<\/p>\n<p>“Aaron was silent” (10:3). He was warned not even to mourn his sons’ deaths, lest he be suspected of condoning their sin (vv 6-7). Yet, despite his sons’ actions, Aaron and his surviving sons were confirmed as priests. They were reminded that their job was “to distinguish between what is holy and what is ordinary, what is ceremonially unclean and what is clean. And you must teach the Israelites all the laws that the <span>Lord<\/span> has given through Moses” (vv 10-11, <span>nlt<\/span>). The chapter closes on another note of grace. Although the priests made a mistake in offering one of the sin offerings, God would overlook it on this occasion.<\/p>\n<h5>Cleanness and Uncleanness (11–16)<\/h5>\n<p>Distinguishing between the unclean and the clean is the theme of chapters 11–15, which prepare for the great Day of Atonement ceremonies of chapter 16. These are designed to cleanse the tabernacle from the uncleannesses of the people of Israel, thereby ensuring that God would continue to dwell among them (16:16, 19).<\/p>\n<p>Chapter 11 discusses unclean animals, that is, animals that may not be eaten. Land animals are dealt with first, then fish and birds, and finally various miscellaneous creatures such as locusts and reptiles. To be clean, a land animal must have cloven hooves and chew the cud; that covers sheep and cattle but excludes pigs and camels. Fish must have fins and scales to be edible; without them, they count as unclean. Birds are clean unless they are birds of prey or scavengers that eat carrion. Insects that resemble birds in having wings and two large legs to hop with—for example, locusts—are clean. Other flying insects are unclean. All squirming creatures that dart hither and thither, such as lizards, are unclean.<\/p>\n<p>The reasons for declaring some animals clean and others unclean has long been a great puzzle. One suggestion is that the unclean animals were used in sacrifice by pagan worshipers or were thought to represent pagan deities. Certainly some unclean animals were used in pagan worship, but so were some clean ones, and that fact makes this explanation unsatisfactory. A second possibility is that the rules were hygienic: the clean animals were safe to eat whereas the unclean were not. There may be some truth in this explanation, but it is not completely adequate, for some clean animals can be harmful while some unclean ones are all right to eat.<\/p>\n<p>Unclean animals could not be eaten, but there was no harm in touching them. Israelites could ride camels, for example. However, all dead animals, unless killed for sacrifice, were unclean. Anyone who touched the carcass of a dead creature became unclean himself and therefore could not enter the tabernacle that day (11:39-40).<\/p>\n<p>The following chapters deal with other conditions that make people unclean. Chapter 12 states that childbirth, or more precisely the bloody discharge that follows childbirth, makes a woman unclean. In OT theology death is the ultimate uncleanness, and conditions that are abnormal or threaten to lead to death are also unclean. When the discharge has ceased, after a fixed period the mother must bring a burnt offering and a sin offering to atone for any sin she may have committed, and to purify the tabernacle that may have been polluted through her uncleanness.<\/p>\n<p>Chapters 13–14 deal with the uncleanness caused by skin diseases. Detailed regulations are given to distinguish between different diseases so that the priests can decide whether people are unclean or not. If they are unclean, they must live outside the camp until their skin heals. Traditionally the unclean skin disease has been called leprosy. But this is unlikely to be correct, since leprosy was unknown in the Middle East in OT times. Rather, it was any disease that led to the skin peeling off in patches, such as psoriasis. This explains why the disease might spontaneously get better.<\/p>\n<p>If the disease did retreat sufficiently, the sufferer could call the priest, and if the priest was satisfied with the cure, the sufferer could be readmitted to the community after following the rituals prescribed in chapter 14. This also explains what is to be done if patches of mold are found in pieces of cloth or house walls.<\/p>\n<p>Chapter 15 explains how men can become unclean through discharges from their sexual organs, due to gonorrhea or sexual intercourse, while women become unclean through menstruation or a long-term discharge. Part of the purpose of these regulations is to prevent the sacred prostitution that was common in the ancient world. Since sexual intercourse made people unclean, they could not go to worship immediately afterward. Further, the uncleanness of menstruation should have discouraged men from being overfamiliar with unmarried girls.<\/p>\n<p>The broad scope of these uncleanness regulations meant that nearly every Israelite would be unclean at some time in his or her life. This uncleanness could contaminate God’s dwelling place, the tabernacle, making it impossible for God to continue to live there. To avert this catastrophe, a Day of Atonement was held once a year. This is the most solemn day in the Jewish calendar, and the ceremonies for it are described in detail in Leviticus 16.<\/p>\n<p>There are three acts on the Day of Atonement that are described in this chapter. There was first the special sin offering offered by the high priest, in the course of which the outer altar of burnt offering, the incense altar inside the Holy Place, and finally the ark itself in the Holy of Holies were sprinkled with blood to purify each part of the tabernacle. This was the one occasion in the year when the high priest entered the presence of God in the Holy of Holies, and elaborate precautions were taken to screen the high priest from God’s holiness (16:2-4, 11-17). There was another public act that pictured the sins of Israel being taken away. A goat was chosen by lot. Then the high priest placed his hands on its head and recited over it the nation’s sin. This goat was then led away and driven into a solitary place; in later times it was pushed over a precipice. These actions pictured Israel’s sins being carried away, so that they could not disturb the peace between God and his people. The third important feature of the Day of Atonement was public prayer and fasting. This showed that sin could not be eliminated without effort, but only through a complete change of heart by every person in Israel.<\/p>\n<h5>Rules for Daily Life (17–25)<\/h5>\n<p>Whereas the opening chapters of Leviticus are entirely concerned with the Godward side of religion, the later chapters are more concerned with practical religious duties toward other persons. However, chapter 17 repeats some of the rules about sacrifice and makes one new one: that all sacrifice must be offered in the tabernacle courtyard. This was to prevent people from secretly worshiping heathen gods.<\/p>\n<p>Chapters 18 and 20 spell out the rules governing sexual relations in ancient Israel. Chapter 19 gives further examples of what holiness means in everyday life. Positively, it means helping the poor by leaving some grain behind in the fields at harvesttime (19:9-10); paying people promptly (v 13); avoiding gossip (v 16); honoring the elderly, helping the immigrant, and being honest in business (vv 32-36). But holiness goes beyond deeds and words. It should transform thoughts: “Never seek revenge or bear a grudge against anyone, but love your neighbor as yourself” (v 18, <span>nlt<\/span>).<\/p>\n<p>Chapters 21 and 22 discuss how the holy men of Israel, the priests, are to demonstrate their holiness in their lives. First, they must avoid approaching dead bodies unless the dead are very close relatives. Second, they must marry women of known moral uprightness. Third, deformed priests—for example, a blind or lame priest—may never offer sacrifices. Here the principle is plain that men who represent God must reflect the perfection of God in normal, healthy bodies. However, those who are temporarily unclean, through skin disease or a discharge, may resume their duties as soon as their uncleanness is cured.<\/p>\n<p>Chapter 23 lists the main holy days and the sacrifices that had to be offered on each one. Chapter 24 deals with the lamp and special bread kept within the tabernacle. A case of blasphemy that occurred in the wilderness is mentioned. Because the man actually used the sacred name of God in a curse, he was sentenced to death.<\/p>\n<p>Chapter 25 deals with the jubilee year. In every society people fall into debt. Today the effects of debt are somewhat cushioned by state welfare payments and bank overdrafts, but ancient societies did not have such aid available. People in debt had to sell off their family land, on which they depended for their living, or in more serious situations, they could sell themselves into slavery. Once impoverished in this way, it was exceedingly difficult ever to recover one’s land or one’s freedom. But this law in Leviticus provided an escape. Every 50 years was a jubilee. In this year every slave was released from bondage, and everyone who had sold his land was given it back free. Thus, everyone who fell into debt was given a chance to make a fresh start. Though this law was primarily designed to help the poor, it also served to prevent the accumulation of too much wealth in the hands of a few rich men.<\/p>\n<h5>Blessings, Curses, and Vows (26–27)<\/h5>\n<p>Chapter 26 contains the blessings and curses that traditionally concluded a covenant. Israel is promised great material and spiritual prosperity if she keeps the law but is warned that tragedy will befall if she is disobedient.<\/p>\n<p>Chapter 27 is an appendix dealing with vows and other gifts made to God. When a person promises to give something to God, it becomes holy and cannot be retracted unless a suitable payment is made instead. This chapter sets out the rules about such dedications.<\/p>\n<p><em>See also<\/em> Aaron; Moses; Offerings and Sacrifices; Priests and Levites; Tabernacle; Temple.<\/p>","summary_ro":"LEVITICUS, Book of Third book of the OT, largely concerned with the duties of the Levitical priests. Preview • Author • Date • Background • Purpose and Theology • Content Author A traditional alternative title of Leviticus is the Third Book of Moses, which gives proper credit to the man who most deserves to be called its author. For though the book never says that Moses wrote down any of the material, it repeatedly states that God revealed the contents of Leviticus to Moses. It may be that Le...","summary_en":"LEVITICUS, Book of Third book of the OT, largely concerned with the duties of the Levitical priests. Preview • Author • Date • Background • Purpose and Theology • Content Author A traditional alternative title of Leviticus is the Third Book of Moses, which gives proper credit to the man who most deserves to be called its author. For though the book never says that Moses wrote down any of the material, it repeatedly states that God revealed the contents of Leviticus to Moses. It may be that Le...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32696,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Remnant","title_en":"Remnant","content_ro":"<h3>REMNANT<\/h3>\n<p>Group of people who survive a catastrophe brought about by God, ordinarily in judgment for sin. This group becomes the nucleus for the continuation of mankind or the people of God; the future existence of the larger group depends on this purified, holy remnant that has undergone and survived the judgment of God. The remnant concept is found in all periods of redemptive history where catastrophe—be it natural disaster, disease, warfare, or other instruments—threatens the continuity of God’s purposes. From the Creation account to the end of the OT, the concept is progressively sharpened.<\/p>\n<p class=\"h2\" id=\"TheProblem\">The Problem<\/p>\n<p>The theological problem that the remnant concept addresses is the tension between the grace and promises of God over against his holiness and just judgment of sin. This tension between God’s grace and his judgment presents a distinction between the true and false people of God and between the present and future people of God. The holy, pure, and true people of God will survive his judgment on sin as a faithful remnant and will become the nucleus of a renewed, chosen people. The purposes of God are not frustrated but are effected among that true and renewed people.<\/p>\n<p>The concept is one that cuts in two directions. On the one hand, depending on the imminent expectation of the biblical author, it may emphasize judgment, that God is on the verge of destroying his people because of their sin; the remnant itself may even be threatened because the contemplated judgment is so severe. On the other hand, the fact that a remnant survives emphasizes both the grace of God (his favor shown to those he has kept safe) and the dawning of a new age and a new community, which inherits the promises of God as it springs from that remnant.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>Prior to the Patriarchal Period<\/h5>\n<p>The first passage exhibiting the remnant concept is the account of the fall of man. Though there is no immediate loss of life or numerical reduction, the judgment of God threatens the continued existence of mankind (Gn 3:15-19). Judgment is averted by God’s grace, and Adam and Eve become the nucleus of humanity; the hopes of the future are focused in their offspring (3:16, 20; 4:1). God’s purposes for mankind will be realized through the seed of the woman.<\/p>\n<p>The Flood narrative is more specific. Because of the wickedness of mankind, God determined to blot out all life. However, a righteous man who was blameless before God, together with his family, received God’s favor (Gn 6:8-9; Heb 11:7). Only Noah and those with him in the ark survived the judgment of God (Gn 7:23). The continued existence of mankind focuses in the fruitfulness and increase of his sons (9:1), introducing a new age and a new covenant (vv 8-17). God’s purposes for mankind will be realized in the seed of Noah.<\/p>\n<h5>From the Patriarchal Period to the Monarchy<\/h5>\n<p>Not all passages contributing to the development of the remnant motif involve the threat of universal judgment. The sins of the twin cities of Sodom and Gomorrah were so grievous that God determined to destroy them. For the sake of his servant Abraham (Gn 18:16-19; 19:29) and because of Lot’s righteousness (2 Pt 2:8), God spared Lot and his two daughters. Abraham’s negotiations with God to spare the entire city if 50, and finally even 10, righteous persons could be found there (Gn 18:22-33) emphasize again that the righteous escape judgment. God will not sweep away the righteous with the wicked; even when they hesitated, he was merciful and led them out of the city (19:16, 29).<\/p>\n<p>The story of Joseph is the literary bridge from the children of Jacob, a family in Canaan (Gn 46:26-27), to the thousands of children of Israel at the time of the exodus. The dominant theological motif in the story is the preservation of the patriarch’s family in the face of mortal threat from famine. God sent Joseph into Egypt to save lives and to preserve for his family a remnant (45:6-7). Joseph’s brothers intended harm, but God turned it to good—to the saving of many lives (50:19-20). Once again the purposes of God are not thwarted but will be realized in these survivors from the threat of extinction.<\/p>\n<p>Obedience to the commands of God and trust in his promises are at issue when the spies return from reconnoitering Canaan (Nm 13–14). Representatives from all the tribes had explored the land. In spite of their agreement about its excellence, all but two of the spies reported that the land could not be taken. Because of their grumbling, God announced his intention to destroy them all and to recreate a greater nation from his faithful servant Moses. After Moses interceded on behalf of the people, the Lord relented. Instead of destruction for all, only Joshua and Caleb would enter the promised inheritance because of their faithful report. The people would remain in the wilderness 40 years until all died except these two. The transgressors would die, but the faithful remnant would receive the promise.<\/p>\n<p>The law, too, stipulates that faithfulness is required to retain possession of the land. Disobedience would bring disease, defeat in war, drought, crop failure, attack by wild animals, death by sword and famine, cannibalism, destruction of cities, and exile into enemy lands (Lv 26:1-39). But for those who were left, those who confessed their sins and repented—the remnant—God would keep his covenant with them, restore them to their land, and realize his purpose through them.<\/p>\n<h5>From the Monarchy to the Exile<\/h5>\n<p>Even in the apostate northern kingdom the Lord kept his faithful remnant. At the end of a three-year drought in punishment for sins in the northern kingdom (1 Kgs 17:1; 18:1) and after the victory over the priests of Baal at Mt Carmel, Elijah went to Mt Sinai, fleeing for his life from Jezebel (ch 19). There he lamented that Israel had given itself totally to false worship and that he alone was left of the faithful. God replied by instructing him to anoint Jehu as king and Elisha as his prophetic successor. Jehu and Elisha would destroy the apostate, while God preserved for himself the 7,000 who had not bowed the knee to Baal. The faithful remnant would be spared destruction.<\/p>\n<p>The preexilic prophets emphasized the smallness of the remnant that would survive the destruction under Assyria and Babylon. Amos warned of great judgment that would threaten even the remnant itself. God would destroy the sinful kingdom, though not totally. Isaiah, too, speaks of the smallness of the remnant. Israel is left like a shelter in a vineyard, a hut in a melon field only narrowly avoiding the fate of Sodom and Gomorrah (Is 1:8-9). It is left like a pole on a hilltop (30:17), like the stump of a felled tree (6:13). When the reaper gathers his harvest, Israel is the gleanings that are left, the few olives that remain in the top of the tree (17:4-6). But from the stump of that felled tree will spring new life (6:11-13). Those who survive in Jerusalem will be holy, and the Lord will bring a new shoot from the stump of Jesse, a righteous servant (the Branch) who will bring the remnant of the people of God from many nations (4:2-3; 11:1-16). After God has purged away the iniquity of the people, Jerusalem would be known as the city of righteousness (1:21-26).<\/p>\n<h5>During the Exile<\/h5>\n<p>From his vantage point among the exiles by the Kebar River (Ez 1:1), Ezekiel was concerned about the future remnant and the promises of restoration. In a vision (ch 9), he saw a scribe pass through the city of Jerusalem placing a mark on the foreheads of all who grieved for the sins committed in the city. Behind the scribe came a group of warriors slaying all who did not have the mark on their foreheads. Fearing the destruction of all the people, Ezekiel called out, “O <span>Lord<\/span>, will you destroy the entire remnant of Israel?” Immediately thereafter, he saw the glory cloud—the visible presence of God in the midst of his people—rise and depart from the temple (ch 10). Ezekiel prophesied judgment on the leaders of Israel, and Pelatiah (whose name means “escape”) died, prompting Ezekiel to ask again, “O <span>Lord<\/span>, will you destroy the entire remnant of Israel?” (11:13). The Lord will gather his people and restore them to their land as a pure people free of idolatry. Though their sins were great, there would yet be mercy and restoration for a purified nation. The glory cloud that Ezekiel saw departing from the temple will return to a new temple (ch 43). The people will no longer stray from God (14:11) but will enjoy a new and everlasting covenant (16:60-62). Ezekiel recalled the remnant motif as it applied to the wilderness community after the exodus: many will leave the land of bondage, and the rebellious will die along the way, not entering Israel (20:35-38). God will gather his flock, and they will have “one shepherd, my servant David” (34:20-24). God will remove their hearts of stone, give them hearts of flesh, and put his Spirit in them (36:24-27). Though Israel appears dead and incapable of living again, yet God will speak to these dry bones and bring them to life (37:1-14).<\/p>","content_en":"<h3>REMNANT<\/h3>\n<p>Group of people who survive a catastrophe brought about by God, ordinarily in judgment for sin. This group becomes the nucleus for the continuation of mankind or the people of God; the future existence of the larger group depends on this purified, holy remnant that has undergone and survived the judgment of God. The remnant concept is found in all periods of redemptive history where catastrophe—be it natural disaster, disease, warfare, or other instruments—threatens the continuity of God’s purposes. From the Creation account to the end of the OT, the concept is progressively sharpened.<\/p>\n<p class=\"h2\" id=\"TheProblem\">The Problem<\/p>\n<p>The theological problem that the remnant concept addresses is the tension between the grace and promises of God over against his holiness and just judgment of sin. This tension between God’s grace and his judgment presents a distinction between the true and false people of God and between the present and future people of God. The holy, pure, and true people of God will survive his judgment on sin as a faithful remnant and will become the nucleus of a renewed, chosen people. The purposes of God are not frustrated but are effected among that true and renewed people.<\/p>\n<p>The concept is one that cuts in two directions. On the one hand, depending on the imminent expectation of the biblical author, it may emphasize judgment, that God is on the verge of destroying his people because of their sin; the remnant itself may even be threatened because the contemplated judgment is so severe. On the other hand, the fact that a remnant survives emphasizes both the grace of God (his favor shown to those he has kept safe) and the dawning of a new age and a new community, which inherits the promises of God as it springs from that remnant.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>Prior to the Patriarchal Period<\/h5>\n<p>The first passage exhibiting the remnant concept is the account of the fall of man. Though there is no immediate loss of life or numerical reduction, the judgment of God threatens the continued existence of mankind (Gn 3:15-19). Judgment is averted by God’s grace, and Adam and Eve become the nucleus of humanity; the hopes of the future are focused in their offspring (3:16, 20; 4:1). God’s purposes for mankind will be realized through the seed of the woman.<\/p>\n<p>The Flood narrative is more specific. Because of the wickedness of mankind, God determined to blot out all life. However, a righteous man who was blameless before God, together with his family, received God’s favor (Gn 6:8-9; Heb 11:7). Only Noah and those with him in the ark survived the judgment of God (Gn 7:23). The continued existence of mankind focuses in the fruitfulness and increase of his sons (9:1), introducing a new age and a new covenant (vv 8-17). God’s purposes for mankind will be realized in the seed of Noah.<\/p>\n<h5>From the Patriarchal Period to the Monarchy<\/h5>\n<p>Not all passages contributing to the development of the remnant motif involve the threat of universal judgment. The sins of the twin cities of Sodom and Gomorrah were so grievous that God determined to destroy them. For the sake of his servant Abraham (Gn 18:16-19; 19:29) and because of Lot’s righteousness (2 Pt 2:8), God spared Lot and his two daughters. Abraham’s negotiations with God to spare the entire city if 50, and finally even 10, righteous persons could be found there (Gn 18:22-33) emphasize again that the righteous escape judgment. God will not sweep away the righteous with the wicked; even when they hesitated, he was merciful and led them out of the city (19:16, 29).<\/p>\n<p>The story of Joseph is the literary bridge from the children of Jacob, a family in Canaan (Gn 46:26-27), to the thousands of children of Israel at the time of the exodus. The dominant theological motif in the story is the preservation of the patriarch’s family in the face of mortal threat from famine. God sent Joseph into Egypt to save lives and to preserve for his family a remnant (45:6-7). Joseph’s brothers intended harm, but God turned it to good—to the saving of many lives (50:19-20). Once again the purposes of God are not thwarted but will be realized in these survivors from the threat of extinction.<\/p>\n<p>Obedience to the commands of God and trust in his promises are at issue when the spies return from reconnoitering Canaan (Nm 13–14). Representatives from all the tribes had explored the land. In spite of their agreement about its excellence, all but two of the spies reported that the land could not be taken. Because of their grumbling, God announced his intention to destroy them all and to recreate a greater nation from his faithful servant Moses. After Moses interceded on behalf of the people, the Lord relented. Instead of destruction for all, only Joshua and Caleb would enter the promised inheritance because of their faithful report. The people would remain in the wilderness 40 years until all died except these two. The transgressors would die, but the faithful remnant would receive the promise.<\/p>\n<p>The law, too, stipulates that faithfulness is required to retain possession of the land. Disobedience would bring disease, defeat in war, drought, crop failure, attack by wild animals, death by sword and famine, cannibalism, destruction of cities, and exile into enemy lands (Lv 26:1-39). But for those who were left, those who confessed their sins and repented—the remnant—God would keep his covenant with them, restore them to their land, and realize his purpose through them.<\/p>\n<h5>From the Monarchy to the Exile<\/h5>\n<p>Even in the apostate northern kingdom the Lord kept his faithful remnant. At the end of a three-year drought in punishment for sins in the northern kingdom (1 Kgs 17:1; 18:1) and after the victory over the priests of Baal at Mt Carmel, Elijah went to Mt Sinai, fleeing for his life from Jezebel (ch 19). There he lamented that Israel had given itself totally to false worship and that he alone was left of the faithful. God replied by instructing him to anoint Jehu as king and Elisha as his prophetic successor. Jehu and Elisha would destroy the apostate, while God preserved for himself the 7,000 who had not bowed the knee to Baal. The faithful remnant would be spared destruction.<\/p>\n<p>The preexilic prophets emphasized the smallness of the remnant that would survive the destruction under Assyria and Babylon. Amos warned of great judgment that would threaten even the remnant itself. God would destroy the sinful kingdom, though not totally. Isaiah, too, speaks of the smallness of the remnant. Israel is left like a shelter in a vineyard, a hut in a melon field only narrowly avoiding the fate of Sodom and Gomorrah (Is 1:8-9). It is left like a pole on a hilltop (30:17), like the stump of a felled tree (6:13). When the reaper gathers his harvest, Israel is the gleanings that are left, the few olives that remain in the top of the tree (17:4-6). But from the stump of that felled tree will spring new life (6:11-13). Those who survive in Jerusalem will be holy, and the Lord will bring a new shoot from the stump of Jesse, a righteous servant (the Branch) who will bring the remnant of the people of God from many nations (4:2-3; 11:1-16). After God has purged away the iniquity of the people, Jerusalem would be known as the city of righteousness (1:21-26).<\/p>\n<h5>During the Exile<\/h5>\n<p>From his vantage point among the exiles by the Kebar River (Ez 1:1), Ezekiel was concerned about the future remnant and the promises of restoration. In a vision (ch 9), he saw a scribe pass through the city of Jerusalem placing a mark on the foreheads of all who grieved for the sins committed in the city. Behind the scribe came a group of warriors slaying all who did not have the mark on their foreheads. Fearing the destruction of all the people, Ezekiel called out, “O <span>Lord<\/span>, will you destroy the entire remnant of Israel?” Immediately thereafter, he saw the glory cloud—the visible presence of God in the midst of his people—rise and depart from the temple (ch 10). Ezekiel prophesied judgment on the leaders of Israel, and Pelatiah (whose name means “escape”) died, prompting Ezekiel to ask again, “O <span>Lord<\/span>, will you destroy the entire remnant of Israel?” (11:13). The Lord will gather his people and restore them to their land as a pure people free of idolatry. Though their sins were great, there would yet be mercy and restoration for a purified nation. The glory cloud that Ezekiel saw departing from the temple will return to a new temple (ch 43). The people will no longer stray from God (14:11) but will enjoy a new and everlasting covenant (16:60-62). Ezekiel recalled the remnant motif as it applied to the wilderness community after the exodus: many will leave the land of bondage, and the rebellious will die along the way, not entering Israel (20:35-38). God will gather his flock, and they will have “one shepherd, my servant David” (34:20-24). God will remove their hearts of stone, give them hearts of flesh, and put his Spirit in them (36:24-27). Though Israel appears dead and incapable of living again, yet God will speak to these dry bones and bring them to life (37:1-14).<\/p>","summary_ro":"REMNANT Group of people who survive a catastrophe brought about by God, ordinarily in judgment for sin. This group becomes the nucleus for the continuation of mankind or the people of God; the future existence of the larger group depends on this purified, holy remnant that has undergone and survived the judgment of God. The remnant concept is found in all periods of redemptive history where catastrophe—be it natural disaster, disease, warfare, or other instruments—threatens the continuity of ...","summary_en":"REMNANT Group of people who survive a catastrophe brought about by God, ordinarily in judgment for sin. This group becomes the nucleus for the continuation of mankind or the people of God; the future existence of the larger group depends on this purified, holy remnant that has undergone and survived the judgment of God. The remnant concept is found in all periods of redemptive history where catastrophe—be it natural disaster, disease, warfare, or other instruments—threatens the continuity of ...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33028,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Reward","title_en":"Reward","content_ro":"<h3>REWARD<\/h3>\n<p>Recompense for good or evil; most often it suggests a benefit for favorable compensation. Both good and evil are rewarded or punished, and man’s responsibility and accountability are involved in an ethical sense. Related terms such as “wages,” “hire,” “recompense,” or “requital” are a part of the broader concept. In this fullest sense, the operation of reward ranges from the consequences resulting from dealings between people to God’s compensation for obedience or disobedience, from the consequences of actions felt in this life to divine recompense in the life to come.<\/p>\n<p>To Greek and Hebrew minds, the concept of reward suggested the ideal of the wholeness of an action, the completion of a deed. Just as work was completed for a man in the payment of wages, so it was assumed that an action naturally carried certain results, either reward or punishment. The overtones of commercial transactions were not absent, as when the reward is referred to as “wages.” Thus Paul says, “The wages of sin is death” (Rom 6:23). The idea involves an equal return commensurate with the action performed.<\/p>\n<p>The biblical conception of reward was both ethical and religious. The covenant of God made with Israel was evidence of God’s loving favor; it promised good things to Israel on the condition of their obedience to God’s commands. Disobedience was a violation of the covenant and would bring disaster and death. Deuteronomy 28 spells out the blessings that obedience would bring and also the national disasters that would come upon Israel if they did not observe what was right and good in the sight of the Lord (see also Lv 26). In the period of the wilderness wanderings, failure to obey on the part of the people and their leaders brought suffering and death. The history of the judges and the kings was written in terms of reward for faithfulness and punishment for sin and idolatry. Earthly victory and the national welfare depended on obedience and faithfulness to the Lord (Jos 1:7-9; cf. Jgs 2).<\/p>\n<p>The pattern of reward and punishment was not always carried out. The Jews believed that God would be a merciful, forgiving God. Forgiveness involved the removal of the punishment for sin. “He does not deal with us according to our sins, nor requite us according to our iniquities” (Ps 103:10, <span>rsv<\/span>).<\/p>\n<p>The writer of Ecclesiastes found that life did not work out so neatly and that the doctrine of retribution did not always apply in the span of an individual life. There is a somewhat cynical note when the righteous suffer and the wicked prosper. Job’s friends take the position that his sickness is the result of some hidden sin. Job maintains his integrity, and for him the answer lies outside the pattern of strict reward for righteousness and punishment for evil. In the outcome Job is rewarded for his good life.<\/p>\n<p>In Jesus’ day Judaism had changed significantly. The legal system of the judges had been replaced with Roman law. But Judaism had no hesitation about recognizing the merit of good works and exhorting people to accumulate a store of merit on a basis of which God would bless them (Tb 4:7-10; Ecclus 51:30). The Pharisees believed that accurate and conscientious observance of the law would oblige God to recompense them for their performances. The individual who did much was to expect reward from God, while every transgression entailed its corresponding recompense for evil. What was not repaid in this life would be a part of a future reward.<\/p>\n<p>Reward was a significant part of Jesus’ teaching, especially in the Sermon on the Mount (Mt 5–7). The Beatitudes proclaimed that the blessing of God would come upon all people who exhibited certain moral characteristics (Mt 5:1-12). The individual who acts to receive the praise of others shall receive that and nothing more, but the one whose motives call him to please God shall be rewarded by God (6:1, 4, 6, 18). However, Jesus sharply curbed this idea when he taught the parable of the laborers (20:1-16). Here each was paid the same amount no matter how long he had worked. Jesus calls us to work for motives higher than reward. In the discourse on the good shepherd, the hireling who only works for wages is contrasted with the shepherd who is willing to lay down his life for the sheep (Jn 10:11-14). The servant who had only done his duty deserves no reward (Lk 17:9-10).<\/p>\n<p>Beginning with Paul, the idea of reward, especially as it relates to salvation, is seen in a drastically different light. No longer is salvation considered to be the result of an individual having done more good than evil in life. Salvation is an act of divine favor that no one can earn (Rom 4:4-5). Salvation is not earned but given by a loving, beneficent God. The idea of reward does not disappear. Reward results from good done after salvation is attained. First Corinthians 3:8-14 teaches that the quality of a person’s works will be examined and rewarded but that salvation does not hinge upon good works. However, works do have an important place in one’s eternal destiny (Col 3:24; Rv 14:13).<\/p>\n<p><em>See also<\/em> Crown; Judgment.<\/p>","content_en":"<h3>REWARD<\/h3>\n<p>Recompense for good or evil; most often it suggests a benefit for favorable compensation. Both good and evil are rewarded or punished, and man’s responsibility and accountability are involved in an ethical sense. Related terms such as “wages,” “hire,” “recompense,” or “requital” are a part of the broader concept. In this fullest sense, the operation of reward ranges from the consequences resulting from dealings between people to God’s compensation for obedience or disobedience, from the consequences of actions felt in this life to divine recompense in the life to come.<\/p>\n<p>To Greek and Hebrew minds, the concept of reward suggested the ideal of the wholeness of an action, the completion of a deed. Just as work was completed for a man in the payment of wages, so it was assumed that an action naturally carried certain results, either reward or punishment. The overtones of commercial transactions were not absent, as when the reward is referred to as “wages.” Thus Paul says, “The wages of sin is death” (Rom 6:23). The idea involves an equal return commensurate with the action performed.<\/p>\n<p>The biblical conception of reward was both ethical and religious. The covenant of God made with Israel was evidence of God’s loving favor; it promised good things to Israel on the condition of their obedience to God’s commands. Disobedience was a violation of the covenant and would bring disaster and death. Deuteronomy 28 spells out the blessings that obedience would bring and also the national disasters that would come upon Israel if they did not observe what was right and good in the sight of the Lord (see also Lv 26). In the period of the wilderness wanderings, failure to obey on the part of the people and their leaders brought suffering and death. The history of the judges and the kings was written in terms of reward for faithfulness and punishment for sin and idolatry. Earthly victory and the national welfare depended on obedience and faithfulness to the Lord (Jos 1:7-9; cf. Jgs 2).<\/p>\n<p>The pattern of reward and punishment was not always carried out. The Jews believed that God would be a merciful, forgiving God. Forgiveness involved the removal of the punishment for sin. “He does not deal with us according to our sins, nor requite us according to our iniquities” (Ps 103:10, <span>rsv<\/span>).<\/p>\n<p>The writer of Ecclesiastes found that life did not work out so neatly and that the doctrine of retribution did not always apply in the span of an individual life. There is a somewhat cynical note when the righteous suffer and the wicked prosper. Job’s friends take the position that his sickness is the result of some hidden sin. Job maintains his integrity, and for him the answer lies outside the pattern of strict reward for righteousness and punishment for evil. In the outcome Job is rewarded for his good life.<\/p>\n<p>In Jesus’ day Judaism had changed significantly. The legal system of the judges had been replaced with Roman law. But Judaism had no hesitation about recognizing the merit of good works and exhorting people to accumulate a store of merit on a basis of which God would bless them (Tb 4:7-10; Ecclus 51:30). The Pharisees believed that accurate and conscientious observance of the law would oblige God to recompense them for their performances. The individual who did much was to expect reward from God, while every transgression entailed its corresponding recompense for evil. What was not repaid in this life would be a part of a future reward.<\/p>\n<p>Reward was a significant part of Jesus’ teaching, especially in the Sermon on the Mount (Mt 5–7). The Beatitudes proclaimed that the blessing of God would come upon all people who exhibited certain moral characteristics (Mt 5:1-12). The individual who acts to receive the praise of others shall receive that and nothing more, but the one whose motives call him to please God shall be rewarded by God (6:1, 4, 6, 18). However, Jesus sharply curbed this idea when he taught the parable of the laborers (20:1-16). Here each was paid the same amount no matter how long he had worked. Jesus calls us to work for motives higher than reward. In the discourse on the good shepherd, the hireling who only works for wages is contrasted with the shepherd who is willing to lay down his life for the sheep (Jn 10:11-14). The servant who had only done his duty deserves no reward (Lk 17:9-10).<\/p>\n<p>Beginning with Paul, the idea of reward, especially as it relates to salvation, is seen in a drastically different light. No longer is salvation considered to be the result of an individual having done more good than evil in life. Salvation is an act of divine favor that no one can earn (Rom 4:4-5). Salvation is not earned but given by a loving, beneficent God. The idea of reward does not disappear. Reward results from good done after salvation is attained. First Corinthians 3:8-14 teaches that the quality of a person’s works will be examined and rewarded but that salvation does not hinge upon good works. However, works do have an important place in one’s eternal destiny (Col 3:24; Rv 14:13).<\/p>\n<p><em>See also<\/em> Crown; Judgment.<\/p>","summary_ro":"REWARD Recompense for good or evil; most often it suggests a benefit for favorable compensation. Both good and evil are rewarded or punished, and man’s responsibility and accountability are involved in an ethical sense. Related terms such as “wages,” “hire,” “recompense,” or “requital” are a part of the broader concept. In this fullest sense, the operation of reward ranges from the consequences resulting from dealings between people to God’s compensation for obedience or disobedience, from th...","summary_en":"REWARD Recompense for good or evil; most often it suggests a benefit for favorable compensation. Both good and evil are rewarded or punished, and man’s responsibility and accountability are involved in an ethical sense. Related terms such as “wages,” “hire,” “recompense,” or “requital” are a part of the broader concept. In this fullest sense, the operation of reward ranges from the consequences resulting from dealings between people to God’s compensation for obedience or disobedience, from th...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44374,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:1","title_en":"Study Note: Leviticul 26:1","content_ro":"<p><strong>26:1<\/strong> Israel was to make no <em>idols<\/em> or <em>carved images<\/em> to worship (see Exod 20:4-6). Creating an image to worship would blaspheme God by confining him to time and space and by manufacturing a lifeless image to take the place of the living God. • Early in Israel’s history, stones were set on end as memorials to various events (Gen 28:18; Exod 24:4). However, <em>pillars<\/em> and <em>sculptured stones<\/em> were associated with pagan worship (2 Kgs 3:2; 10:26, 27), especially when the carved image of a god rested on them. Some sculpture was clearly allowed (e.g., 1 Kgs 7:25); the focus here is on objects that might be worshiped and thereby become idolatrous.<\/p>","content_en":"<p><strong>26:1<\/strong> Israel was to make no <em>idols<\/em> or <em>carved images<\/em> to worship (see Exod 20:4-6). Creating an image to worship would blaspheme God by confining him to time and space and by manufacturing a lifeless image to take the place of the living God. • Early in Israel’s history, stones were set on end as memorials to various events (Gen 28:18; Exod 24:4). However, <em>pillars<\/em> and <em>sculptured stones<\/em> were associated with pagan worship (2 Kgs 3:2; 10:26, 27), especially when the carved image of a god rested on them. Some sculpture was clearly allowed (e.g., 1 Kgs 7:25); the focus here is on objects that might be worshiped and thereby become idolatrous.<\/p>","summary_ro":"26:1 Israel was to make no idols or carved images to worship (see Exod 20:4-6). Creating an image to worship would blaspheme God by confining him to time and space and by manufacturing a lifeless image to take the place of the living God. • Early in Israel’s history, stones were set on end as memorials to various events (Gen 28:18; Exod 24:4). However, pillars and sculptured stones were associated with pagan worship (2 Kgs 3:2; 10:26, 27), especially when the carved image of a god rested on t...","summary_en":"26:1 Israel was to make no idols or carved images to worship (see Exod 20:4-6). Creating an image to worship would blaspheme God by confining him to time and space and by manufacturing a lifeless image to take the place of the living God. • Early in Israel’s history, stones were set on end as memorials to various events (Gen 28:18; Exod 24:4). However, pillars and sculptured stones were associated with pagan worship (2 Kgs 3:2; 10:26, 27), especially when the carved image of a god rested on t...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72000,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:1","title_en":"Study Note: Leviticul 26:1","content_ro":"<p><strong>26:1<\/strong> Israel was to make no <em>idols<\/em> or <em>carved images<\/em> to worship (see Exod 20:4-6). Creating an image to worship would blaspheme God by confining him to time and space and by manufacturing a lifeless image to take the place of the living God. • Early in Israel’s history, stones were set on end as memorials to various events (Gen 28:18; Exod 24:4). However, <em>pillars<\/em> and <em>sculptured stones<\/em> were associated with pagan worship (2 Kgs 3:2; 10:26, 27), especially when the carved image of a god rested on them. Some sculpture was clearly allowed (e.g., 1 Kgs 7:25); the focus here is on objects that might be worshiped and thereby become idolatrous.<\/p>","content_en":"<p><strong>26:1<\/strong> Israel was to make no <em>idols<\/em> or <em>carved images<\/em> to worship (see Exod 20:4-6). Creating an image to worship would blaspheme God by confining him to time and space and by manufacturing a lifeless image to take the place of the living God. • Early in Israel’s history, stones were set on end as memorials to various events (Gen 28:18; Exod 24:4). However, <em>pillars<\/em> and <em>sculptured stones<\/em> were associated with pagan worship (2 Kgs 3:2; 10:26, 27), especially when the carved image of a god rested on them. Some sculpture was clearly allowed (e.g., 1 Kgs 7:25); the focus here is on objects that might be worshiped and thereby become idolatrous.<\/p>","summary_ro":"26:1 Israel was to make no idols or carved images to worship (see Exod 20:4-6). Creating an image to worship would blaspheme God by confining him to time and space and by manufacturing a lifeless image to take the place of the living God. • Early in Israel’s history, stones were set on end as memorials to various events (Gen 28:18; Exod 24:4). However, pillars and sculptured stones were associated with pagan worship (2 Kgs 3:2; 10:26, 27), especially when the carved image of a god rested on t...","summary_en":"26:1 Israel was to make no idols or carved images to worship (see Exod 20:4-6). Creating an image to worship would blaspheme God by confining him to time and space and by manufacturing a lifeless image to take the place of the living God. • Early in Israel’s history, stones were set on end as memorials to various events (Gen 28:18; Exod 24:4). However, pillars and sculptured stones were associated with pagan worship (2 Kgs 3:2; 10:26, 27), especially when the carved image of a god rested on t...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99626,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:1","title_en":"Study Note: Leviticul 26:1","content_ro":"<p><strong>26:1<\/strong> Israel was to make no <em>idols<\/em> or <em>carved images<\/em> to worship (see Exod 20:4-6). Creating an image to worship would blaspheme God by confining him to time and space and by manufacturing a lifeless image to take the place of the living God. • Early in Israel’s history, stones were set on end as memorials to various events (Gen 28:18; Exod 24:4). However, <em>pillars<\/em> and <em>sculptured stones<\/em> were associated with pagan worship (2 Kgs 3:2; 10:26, 27), especially when the carved image of a god rested on them. Some sculpture was clearly allowed (e.g., 1 Kgs 7:25); the focus here is on objects that might be worshiped and thereby become idolatrous.<\/p>","content_en":"<p><strong>26:1<\/strong> Israel was to make no <em>idols<\/em> or <em>carved images<\/em> to worship (see Exod 20:4-6). Creating an image to worship would blaspheme God by confining him to time and space and by manufacturing a lifeless image to take the place of the living God. • Early in Israel’s history, stones were set on end as memorials to various events (Gen 28:18; Exod 24:4). However, <em>pillars<\/em> and <em>sculptured stones<\/em> were associated with pagan worship (2 Kgs 3:2; 10:26, 27), especially when the carved image of a god rested on them. Some sculpture was clearly allowed (e.g., 1 Kgs 7:25); the focus here is on objects that might be worshiped and thereby become idolatrous.<\/p>","summary_ro":"26:1 Israel was to make no idols or carved images to worship (see Exod 20:4-6). Creating an image to worship would blaspheme God by confining him to time and space and by manufacturing a lifeless image to take the place of the living God. • Early in Israel’s history, stones were set on end as memorials to various events (Gen 28:18; Exod 24:4). However, pillars and sculptured stones were associated with pagan worship (2 Kgs 3:2; 10:26, 27), especially when the carved image of a god rested on t...","summary_en":"26:1 Israel was to make no idols or carved images to worship (see Exod 20:4-6). Creating an image to worship would blaspheme God by confining him to time and space and by manufacturing a lifeless image to take the place of the living God. • Early in Israel’s history, stones were set on end as memorials to various events (Gen 28:18; Exod 24:4). However, pillars and sculptured stones were associated with pagan worship (2 Kgs 3:2; 10:26, 27), especially when the carved image of a god rested on t...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127252,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:1","title_en":"Study Note: Leviticul 26:1","content_ro":"<p><strong>26:1<\/strong> Israel was to make no <em>idols<\/em> or <em>carved images<\/em> to worship (see Exod 20:4-6). Creating an image to worship would blaspheme God by confining him to time and space and by manufacturing a lifeless image to take the place of the living God. • Early in Israel’s history, stones were set on end as memorials to various events (Gen 28:18; Exod 24:4). However, <em>pillars<\/em> and <em>sculptured stones<\/em> were associated with pagan worship (2 Kgs 3:2; 10:26, 27), especially when the carved image of a god rested on them. Some sculpture was clearly allowed (e.g., 1 Kgs 7:25); the focus here is on objects that might be worshiped and thereby become idolatrous.<\/p>","content_en":"<p><strong>26:1<\/strong> Israel was to make no <em>idols<\/em> or <em>carved images<\/em> to worship (see Exod 20:4-6). Creating an image to worship would blaspheme God by confining him to time and space and by manufacturing a lifeless image to take the place of the living God. • Early in Israel’s history, stones were set on end as memorials to various events (Gen 28:18; Exod 24:4). However, <em>pillars<\/em> and <em>sculptured stones<\/em> were associated with pagan worship (2 Kgs 3:2; 10:26, 27), especially when the carved image of a god rested on them. Some sculpture was clearly allowed (e.g., 1 Kgs 7:25); the focus here is on objects that might be worshiped and thereby become idolatrous.<\/p>","summary_ro":"26:1 Israel was to make no idols or carved images to worship (see Exod 20:4-6). Creating an image to worship would blaspheme God by confining him to time and space and by manufacturing a lifeless image to take the place of the living God. • Early in Israel’s history, stones were set on end as memorials to various events (Gen 28:18; Exod 24:4). However, pillars and sculptured stones were associated with pagan worship (2 Kgs 3:2; 10:26, 27), especially when the carved image of a god rested on t...","summary_en":"26:1 Israel was to make no idols or carved images to worship (see Exod 20:4-6). Creating an image to worship would blaspheme God by confining him to time and space and by manufacturing a lifeless image to take the place of the living God. • Early in Israel’s history, stones were set on end as memorials to various events (Gen 28:18; Exod 24:4). However, pillars and sculptured stones were associated with pagan worship (2 Kgs 3:2; 10:26, 27), especially when the carved image of a god rested on t...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59856,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenants","title_en":"God’s Covenants","content_ro":"<h3>God’s Covenants<\/h3>\n<p><em>Covenant<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">berith<\/span>) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible.<\/p>\n<p>The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order and gave the rainbow as the sign of this commitment (Gen 9:1-17).<\/p>\n<p>God later established a covenant relationship with Abraham and his family; the sign of this covenant was circumcision (12:1-9; 15:1-21; 17:9-14). God’s covenant with Abraham promised descendants, land, rulers, and the blessing of all nations; these promises formed the basis for the covenants God later made with his people.<\/p>\n<p>God’s covenant with Israel at Mount Sinai was a national covenant (Exod 19–24) whose sign was the Sabbath; it addressed how Israel would be the chosen people of God. This covenant took the form of a suzerain-vassal treaty, an ancient relationship established between a great king and loyal subjects (see study note on Exod 20:1–23:33).<\/p>\n<p>The Sinai covenant was renewed in Deuteronomy and in Joshua 24:1-28. The renewal focused on God’s promise of land and how Israel would conduct itself while inhabiting the land. Through his covenant with Israel, God affirmed that he was their God and they were his people, a relationship that required their complete loyalty (Jer 11:4; 24:7; Ezek 11:20; 14:11). God, the great king, would bless and protect the nation Israel. Israel’s obligation was to keep God’s commands, decrees, and regulations (Exod 19:5, 8; 24:3, 7; Deut 30:15-20).<\/p>\n<p>God later formed a covenant with King David (2 Sam 7:5-16), which pertained to the line of kings promised to Abraham and Jacob (Gen 17:6, 16; 35:11).<\/p>\n<p>Years later, at a low point in Israel’s history, the prophet Jeremiah foretold a “new covenant” in Israel’s future (Jer 31:31-33), in which the ideals of the covenants with Abraham and Israel would finally be realized. Jeremiah’s prophecy found fulfillment in the person and work of Jesus Christ (see Luke 22:20; Heb 8:6-13; 12:24). This new covenant provides the ultimate fulfillment of the previous promises that were made to God’s people.<\/p>\n<p>God’s covenants were motivated by God’s faithful love (Hebrew <span class=\"hebrew\" lang=\"he\">khesed<\/span>), which enabled a relationship to continue between God and his people. God initiated this relationship, announced its conditions, and rewarded his people accordingly. These covenants were not rewards but divine gifts. God may exclude people from the covenant relationship (see Hos 1:9), but he will not break, revoke, or withdraw his covenants. If broken or annulled by the human parties, the covenant could be renewed only through a reapplication of God’s faithful love (Exod 34:6-9; Jer 31:31-33). But while God’s love preserves the relationship, his grace must not be mocked (Isa 54:7-10; 55:3; 61:8; 1 Cor 6:9-10; Gal 6:7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; 12:1-9; 15:1-21; 17:9-14; Exod 6:2-5; 19:1–24:18; Lev 26:1-46; Deut 7:7-15; 29:2-29; Josh 8:30-35; 24:1-8; 2 Sam 7:5-16; Ezra 10:1-17; Isa 59:20-21; Jer 31:31-34; 33:19-26; 34:12-20; Ezek 16:1-63; Luke 22:20; Gal 4:21-31; Eph 2:11-13; Heb 8:6-13; 10:11-18; 12:24<\/p>","content_en":"<h3>God’s Covenants<\/h3>\n<p><em>Covenant<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">berith<\/span>) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible.<\/p>\n<p>The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order and gave the rainbow as the sign of this commitment (Gen 9:1-17).<\/p>\n<p>God later established a covenant relationship with Abraham and his family; the sign of this covenant was circumcision (12:1-9; 15:1-21; 17:9-14). God’s covenant with Abraham promised descendants, land, rulers, and the blessing of all nations; these promises formed the basis for the covenants God later made with his people.<\/p>\n<p>God’s covenant with Israel at Mount Sinai was a national covenant (Exod 19–24) whose sign was the Sabbath; it addressed how Israel would be the chosen people of God. This covenant took the form of a suzerain-vassal treaty, an ancient relationship established between a great king and loyal subjects (see study note on Exod 20:1–23:33).<\/p>\n<p>The Sinai covenant was renewed in Deuteronomy and in Joshua 24:1-28. The renewal focused on God’s promise of land and how Israel would conduct itself while inhabiting the land. Through his covenant with Israel, God affirmed that he was their God and they were his people, a relationship that required their complete loyalty (Jer 11:4; 24:7; Ezek 11:20; 14:11). God, the great king, would bless and protect the nation Israel. Israel’s obligation was to keep God’s commands, decrees, and regulations (Exod 19:5, 8; 24:3, 7; Deut 30:15-20).<\/p>\n<p>God later formed a covenant with King David (2 Sam 7:5-16), which pertained to the line of kings promised to Abraham and Jacob (Gen 17:6, 16; 35:11).<\/p>\n<p>Years later, at a low point in Israel’s history, the prophet Jeremiah foretold a “new covenant” in Israel’s future (Jer 31:31-33), in which the ideals of the covenants with Abraham and Israel would finally be realized. Jeremiah’s prophecy found fulfillment in the person and work of Jesus Christ (see Luke 22:20; Heb 8:6-13; 12:24). This new covenant provides the ultimate fulfillment of the previous promises that were made to God’s people.<\/p>\n<p>God’s covenants were motivated by God’s faithful love (Hebrew <span class=\"hebrew\" lang=\"he\">khesed<\/span>), which enabled a relationship to continue between God and his people. God initiated this relationship, announced its conditions, and rewarded his people accordingly. These covenants were not rewards but divine gifts. God may exclude people from the covenant relationship (see Hos 1:9), but he will not break, revoke, or withdraw his covenants. If broken or annulled by the human parties, the covenant could be renewed only through a reapplication of God’s faithful love (Exod 34:6-9; Jer 31:31-33). But while God’s love preserves the relationship, his grace must not be mocked (Isa 54:7-10; 55:3; 61:8; 1 Cor 6:9-10; Gal 6:7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; 12:1-9; 15:1-21; 17:9-14; Exod 6:2-5; 19:1–24:18; Lev 26:1-46; Deut 7:7-15; 29:2-29; Josh 8:30-35; 24:1-8; 2 Sam 7:5-16; Ezra 10:1-17; Isa 59:20-21; Jer 31:31-34; 33:19-26; 34:12-20; Ezek 16:1-63; Luke 22:20; Gal 4:21-31; Eph 2:11-13; Heb 8:6-13; 10:11-18; 12:24<\/p>","summary_ro":"God’s Covenants Covenant (Hebrew berith) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible. The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order...","summary_en":"God’s Covenants Covenant (Hebrew berith) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible. The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60115,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Promised Land","title_en":"Promised Land","content_ro":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","content_en":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","summary_ro":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","summary_en":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61601,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Land","title_en":"The Land","content_ro":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","content_en":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","summary_ro":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","summary_en":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61665,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62429,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Counsel from Others","title_en":"Counsel from Others","content_ro":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","content_en":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","summary_ro":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","summary_en":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87482,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenants","title_en":"God’s Covenants","content_ro":"<h3>God’s Covenants<\/h3>\n<p><em>Covenant<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">berith<\/span>) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible.<\/p>\n<p>The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order and gave the rainbow as the sign of this commitment (Gen 9:1-17).<\/p>\n<p>God later established a covenant relationship with Abraham and his family; the sign of this covenant was circumcision (12:1-9; 15:1-21; 17:9-14). God’s covenant with Abraham promised descendants, land, rulers, and the blessing of all nations; these promises formed the basis for the covenants God later made with his people.<\/p>\n<p>God’s covenant with Israel at Mount Sinai was a national covenant (Exod 19–24) whose sign was the Sabbath; it addressed how Israel would be the chosen people of God. This covenant took the form of a suzerain-vassal treaty, an ancient relationship established between a great king and loyal subjects (see study note on Exod 20:1–23:33).<\/p>\n<p>The Sinai covenant was renewed in Deuteronomy and in Joshua 24:1-28. The renewal focused on God’s promise of land and how Israel would conduct itself while inhabiting the land. Through his covenant with Israel, God affirmed that he was their God and they were his people, a relationship that required their complete loyalty (Jer 11:4; 24:7; Ezek 11:20; 14:11). God, the great king, would bless and protect the nation Israel. Israel’s obligation was to keep God’s commands, decrees, and regulations (Exod 19:5, 8; 24:3, 7; Deut 30:15-20).<\/p>\n<p>God later formed a covenant with King David (2 Sam 7:5-16), which pertained to the line of kings promised to Abraham and Jacob (Gen 17:6, 16; 35:11).<\/p>\n<p>Years later, at a low point in Israel’s history, the prophet Jeremiah foretold a “new covenant” in Israel’s future (Jer 31:31-33), in which the ideals of the covenants with Abraham and Israel would finally be realized. Jeremiah’s prophecy found fulfillment in the person and work of Jesus Christ (see Luke 22:20; Heb 8:6-13; 12:24). This new covenant provides the ultimate fulfillment of the previous promises that were made to God’s people.<\/p>\n<p>God’s covenants were motivated by God’s faithful love (Hebrew <span class=\"hebrew\" lang=\"he\">khesed<\/span>), which enabled a relationship to continue between God and his people. God initiated this relationship, announced its conditions, and rewarded his people accordingly. These covenants were not rewards but divine gifts. God may exclude people from the covenant relationship (see Hos 1:9), but he will not break, revoke, or withdraw his covenants. If broken or annulled by the human parties, the covenant could be renewed only through a reapplication of God’s faithful love (Exod 34:6-9; Jer 31:31-33). But while God’s love preserves the relationship, his grace must not be mocked (Isa 54:7-10; 55:3; 61:8; 1 Cor 6:9-10; Gal 6:7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; 12:1-9; 15:1-21; 17:9-14; Exod 6:2-5; 19:1–24:18; Lev 26:1-46; Deut 7:7-15; 29:2-29; Josh 8:30-35; 24:1-8; 2 Sam 7:5-16; Ezra 10:1-17; Isa 59:20-21; Jer 31:31-34; 33:19-26; 34:12-20; Ezek 16:1-63; Luke 22:20; Gal 4:21-31; Eph 2:11-13; Heb 8:6-13; 10:11-18; 12:24<\/p>","content_en":"<h3>God’s Covenants<\/h3>\n<p><em>Covenant<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">berith<\/span>) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible.<\/p>\n<p>The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order and gave the rainbow as the sign of this commitment (Gen 9:1-17).<\/p>\n<p>God later established a covenant relationship with Abraham and his family; the sign of this covenant was circumcision (12:1-9; 15:1-21; 17:9-14). God’s covenant with Abraham promised descendants, land, rulers, and the blessing of all nations; these promises formed the basis for the covenants God later made with his people.<\/p>\n<p>God’s covenant with Israel at Mount Sinai was a national covenant (Exod 19–24) whose sign was the Sabbath; it addressed how Israel would be the chosen people of God. This covenant took the form of a suzerain-vassal treaty, an ancient relationship established between a great king and loyal subjects (see study note on Exod 20:1–23:33).<\/p>\n<p>The Sinai covenant was renewed in Deuteronomy and in Joshua 24:1-28. The renewal focused on God’s promise of land and how Israel would conduct itself while inhabiting the land. Through his covenant with Israel, God affirmed that he was their God and they were his people, a relationship that required their complete loyalty (Jer 11:4; 24:7; Ezek 11:20; 14:11). God, the great king, would bless and protect the nation Israel. Israel’s obligation was to keep God’s commands, decrees, and regulations (Exod 19:5, 8; 24:3, 7; Deut 30:15-20).<\/p>\n<p>God later formed a covenant with King David (2 Sam 7:5-16), which pertained to the line of kings promised to Abraham and Jacob (Gen 17:6, 16; 35:11).<\/p>\n<p>Years later, at a low point in Israel’s history, the prophet Jeremiah foretold a “new covenant” in Israel’s future (Jer 31:31-33), in which the ideals of the covenants with Abraham and Israel would finally be realized. Jeremiah’s prophecy found fulfillment in the person and work of Jesus Christ (see Luke 22:20; Heb 8:6-13; 12:24). This new covenant provides the ultimate fulfillment of the previous promises that were made to God’s people.<\/p>\n<p>God’s covenants were motivated by God’s faithful love (Hebrew <span class=\"hebrew\" lang=\"he\">khesed<\/span>), which enabled a relationship to continue between God and his people. God initiated this relationship, announced its conditions, and rewarded his people accordingly. These covenants were not rewards but divine gifts. God may exclude people from the covenant relationship (see Hos 1:9), but he will not break, revoke, or withdraw his covenants. If broken or annulled by the human parties, the covenant could be renewed only through a reapplication of God’s faithful love (Exod 34:6-9; Jer 31:31-33). But while God’s love preserves the relationship, his grace must not be mocked (Isa 54:7-10; 55:3; 61:8; 1 Cor 6:9-10; Gal 6:7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; 12:1-9; 15:1-21; 17:9-14; Exod 6:2-5; 19:1–24:18; Lev 26:1-46; Deut 7:7-15; 29:2-29; Josh 8:30-35; 24:1-8; 2 Sam 7:5-16; Ezra 10:1-17; Isa 59:20-21; Jer 31:31-34; 33:19-26; 34:12-20; Ezek 16:1-63; Luke 22:20; Gal 4:21-31; Eph 2:11-13; Heb 8:6-13; 10:11-18; 12:24<\/p>","summary_ro":"God’s Covenants Covenant (Hebrew berith) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible. The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order...","summary_en":"God’s Covenants Covenant (Hebrew berith) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible. The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87741,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Promised Land","title_en":"Promised Land","content_ro":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","content_en":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","summary_ro":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","summary_en":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89227,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Land","title_en":"The Land","content_ro":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","content_en":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","summary_ro":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","summary_en":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89291,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90055,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Counsel from Others","title_en":"Counsel from Others","content_ro":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","content_en":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","summary_ro":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","summary_en":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115108,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenants","title_en":"God’s Covenants","content_ro":"<h3>God’s Covenants<\/h3>\n<p><em>Covenant<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">berith<\/span>) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible.<\/p>\n<p>The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order and gave the rainbow as the sign of this commitment (Gen 9:1-17).<\/p>\n<p>God later established a covenant relationship with Abraham and his family; the sign of this covenant was circumcision (12:1-9; 15:1-21; 17:9-14). God’s covenant with Abraham promised descendants, land, rulers, and the blessing of all nations; these promises formed the basis for the covenants God later made with his people.<\/p>\n<p>God’s covenant with Israel at Mount Sinai was a national covenant (Exod 19–24) whose sign was the Sabbath; it addressed how Israel would be the chosen people of God. This covenant took the form of a suzerain-vassal treaty, an ancient relationship established between a great king and loyal subjects (see study note on Exod 20:1–23:33).<\/p>\n<p>The Sinai covenant was renewed in Deuteronomy and in Joshua 24:1-28. The renewal focused on God’s promise of land and how Israel would conduct itself while inhabiting the land. Through his covenant with Israel, God affirmed that he was their God and they were his people, a relationship that required their complete loyalty (Jer 11:4; 24:7; Ezek 11:20; 14:11). God, the great king, would bless and protect the nation Israel. Israel’s obligation was to keep God’s commands, decrees, and regulations (Exod 19:5, 8; 24:3, 7; Deut 30:15-20).<\/p>\n<p>God later formed a covenant with King David (2 Sam 7:5-16), which pertained to the line of kings promised to Abraham and Jacob (Gen 17:6, 16; 35:11).<\/p>\n<p>Years later, at a low point in Israel’s history, the prophet Jeremiah foretold a “new covenant” in Israel’s future (Jer 31:31-33), in which the ideals of the covenants with Abraham and Israel would finally be realized. Jeremiah’s prophecy found fulfillment in the person and work of Jesus Christ (see Luke 22:20; Heb 8:6-13; 12:24). This new covenant provides the ultimate fulfillment of the previous promises that were made to God’s people.<\/p>\n<p>God’s covenants were motivated by God’s faithful love (Hebrew <span class=\"hebrew\" lang=\"he\">khesed<\/span>), which enabled a relationship to continue between God and his people. God initiated this relationship, announced its conditions, and rewarded his people accordingly. These covenants were not rewards but divine gifts. God may exclude people from the covenant relationship (see Hos 1:9), but he will not break, revoke, or withdraw his covenants. If broken or annulled by the human parties, the covenant could be renewed only through a reapplication of God’s faithful love (Exod 34:6-9; Jer 31:31-33). But while God’s love preserves the relationship, his grace must not be mocked (Isa 54:7-10; 55:3; 61:8; 1 Cor 6:9-10; Gal 6:7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; 12:1-9; 15:1-21; 17:9-14; Exod 6:2-5; 19:1–24:18; Lev 26:1-46; Deut 7:7-15; 29:2-29; Josh 8:30-35; 24:1-8; 2 Sam 7:5-16; Ezra 10:1-17; Isa 59:20-21; Jer 31:31-34; 33:19-26; 34:12-20; Ezek 16:1-63; Luke 22:20; Gal 4:21-31; Eph 2:11-13; Heb 8:6-13; 10:11-18; 12:24<\/p>","content_en":"<h3>God’s Covenants<\/h3>\n<p><em>Covenant<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">berith<\/span>) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible.<\/p>\n<p>The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order and gave the rainbow as the sign of this commitment (Gen 9:1-17).<\/p>\n<p>God later established a covenant relationship with Abraham and his family; the sign of this covenant was circumcision (12:1-9; 15:1-21; 17:9-14). God’s covenant with Abraham promised descendants, land, rulers, and the blessing of all nations; these promises formed the basis for the covenants God later made with his people.<\/p>\n<p>God’s covenant with Israel at Mount Sinai was a national covenant (Exod 19–24) whose sign was the Sabbath; it addressed how Israel would be the chosen people of God. This covenant took the form of a suzerain-vassal treaty, an ancient relationship established between a great king and loyal subjects (see study note on Exod 20:1–23:33).<\/p>\n<p>The Sinai covenant was renewed in Deuteronomy and in Joshua 24:1-28. The renewal focused on God’s promise of land and how Israel would conduct itself while inhabiting the land. Through his covenant with Israel, God affirmed that he was their God and they were his people, a relationship that required their complete loyalty (Jer 11:4; 24:7; Ezek 11:20; 14:11). God, the great king, would bless and protect the nation Israel. Israel’s obligation was to keep God’s commands, decrees, and regulations (Exod 19:5, 8; 24:3, 7; Deut 30:15-20).<\/p>\n<p>God later formed a covenant with King David (2 Sam 7:5-16), which pertained to the line of kings promised to Abraham and Jacob (Gen 17:6, 16; 35:11).<\/p>\n<p>Years later, at a low point in Israel’s history, the prophet Jeremiah foretold a “new covenant” in Israel’s future (Jer 31:31-33), in which the ideals of the covenants with Abraham and Israel would finally be realized. Jeremiah’s prophecy found fulfillment in the person and work of Jesus Christ (see Luke 22:20; Heb 8:6-13; 12:24). This new covenant provides the ultimate fulfillment of the previous promises that were made to God’s people.<\/p>\n<p>God’s covenants were motivated by God’s faithful love (Hebrew <span class=\"hebrew\" lang=\"he\">khesed<\/span>), which enabled a relationship to continue between God and his people. God initiated this relationship, announced its conditions, and rewarded his people accordingly. These covenants were not rewards but divine gifts. God may exclude people from the covenant relationship (see Hos 1:9), but he will not break, revoke, or withdraw his covenants. If broken or annulled by the human parties, the covenant could be renewed only through a reapplication of God’s faithful love (Exod 34:6-9; Jer 31:31-33). But while God’s love preserves the relationship, his grace must not be mocked (Isa 54:7-10; 55:3; 61:8; 1 Cor 6:9-10; Gal 6:7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; 12:1-9; 15:1-21; 17:9-14; Exod 6:2-5; 19:1–24:18; Lev 26:1-46; Deut 7:7-15; 29:2-29; Josh 8:30-35; 24:1-8; 2 Sam 7:5-16; Ezra 10:1-17; Isa 59:20-21; Jer 31:31-34; 33:19-26; 34:12-20; Ezek 16:1-63; Luke 22:20; Gal 4:21-31; Eph 2:11-13; Heb 8:6-13; 10:11-18; 12:24<\/p>","summary_ro":"God’s Covenants Covenant (Hebrew berith) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible. The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order...","summary_en":"God’s Covenants Covenant (Hebrew berith) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible. The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115367,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Promised Land","title_en":"Promised Land","content_ro":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","content_en":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","summary_ro":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","summary_en":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116853,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Land","title_en":"The Land","content_ro":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","content_en":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","summary_ro":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","summary_en":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116917,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117681,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Counsel from Others","title_en":"Counsel from Others","content_ro":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","content_en":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","summary_ro":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","summary_en":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142734,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenants","title_en":"God’s Covenants","content_ro":"<h3>God’s Covenants<\/h3>\n<p><em>Covenant<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">berith<\/span>) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible.<\/p>\n<p>The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order and gave the rainbow as the sign of this commitment (Gen 9:1-17).<\/p>\n<p>God later established a covenant relationship with Abraham and his family; the sign of this covenant was circumcision (12:1-9; 15:1-21; 17:9-14). God’s covenant with Abraham promised descendants, land, rulers, and the blessing of all nations; these promises formed the basis for the covenants God later made with his people.<\/p>\n<p>God’s covenant with Israel at Mount Sinai was a national covenant (Exod 19–24) whose sign was the Sabbath; it addressed how Israel would be the chosen people of God. This covenant took the form of a suzerain-vassal treaty, an ancient relationship established between a great king and loyal subjects (see study note on Exod 20:1–23:33).<\/p>\n<p>The Sinai covenant was renewed in Deuteronomy and in Joshua 24:1-28. The renewal focused on God’s promise of land and how Israel would conduct itself while inhabiting the land. Through his covenant with Israel, God affirmed that he was their God and they were his people, a relationship that required their complete loyalty (Jer 11:4; 24:7; Ezek 11:20; 14:11). God, the great king, would bless and protect the nation Israel. Israel’s obligation was to keep God’s commands, decrees, and regulations (Exod 19:5, 8; 24:3, 7; Deut 30:15-20).<\/p>\n<p>God later formed a covenant with King David (2 Sam 7:5-16), which pertained to the line of kings promised to Abraham and Jacob (Gen 17:6, 16; 35:11).<\/p>\n<p>Years later, at a low point in Israel’s history, the prophet Jeremiah foretold a “new covenant” in Israel’s future (Jer 31:31-33), in which the ideals of the covenants with Abraham and Israel would finally be realized. Jeremiah’s prophecy found fulfillment in the person and work of Jesus Christ (see Luke 22:20; Heb 8:6-13; 12:24). This new covenant provides the ultimate fulfillment of the previous promises that were made to God’s people.<\/p>\n<p>God’s covenants were motivated by God’s faithful love (Hebrew <span class=\"hebrew\" lang=\"he\">khesed<\/span>), which enabled a relationship to continue between God and his people. God initiated this relationship, announced its conditions, and rewarded his people accordingly. These covenants were not rewards but divine gifts. God may exclude people from the covenant relationship (see Hos 1:9), but he will not break, revoke, or withdraw his covenants. If broken or annulled by the human parties, the covenant could be renewed only through a reapplication of God’s faithful love (Exod 34:6-9; Jer 31:31-33). But while God’s love preserves the relationship, his grace must not be mocked (Isa 54:7-10; 55:3; 61:8; 1 Cor 6:9-10; Gal 6:7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; 12:1-9; 15:1-21; 17:9-14; Exod 6:2-5; 19:1–24:18; Lev 26:1-46; Deut 7:7-15; 29:2-29; Josh 8:30-35; 24:1-8; 2 Sam 7:5-16; Ezra 10:1-17; Isa 59:20-21; Jer 31:31-34; 33:19-26; 34:12-20; Ezek 16:1-63; Luke 22:20; Gal 4:21-31; Eph 2:11-13; Heb 8:6-13; 10:11-18; 12:24<\/p>","content_en":"<h3>God’s Covenants<\/h3>\n<p><em>Covenant<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">berith<\/span>) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible.<\/p>\n<p>The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order and gave the rainbow as the sign of this commitment (Gen 9:1-17).<\/p>\n<p>God later established a covenant relationship with Abraham and his family; the sign of this covenant was circumcision (12:1-9; 15:1-21; 17:9-14). God’s covenant with Abraham promised descendants, land, rulers, and the blessing of all nations; these promises formed the basis for the covenants God later made with his people.<\/p>\n<p>God’s covenant with Israel at Mount Sinai was a national covenant (Exod 19–24) whose sign was the Sabbath; it addressed how Israel would be the chosen people of God. This covenant took the form of a suzerain-vassal treaty, an ancient relationship established between a great king and loyal subjects (see study note on Exod 20:1–23:33).<\/p>\n<p>The Sinai covenant was renewed in Deuteronomy and in Joshua 24:1-28. The renewal focused on God’s promise of land and how Israel would conduct itself while inhabiting the land. Through his covenant with Israel, God affirmed that he was their God and they were his people, a relationship that required their complete loyalty (Jer 11:4; 24:7; Ezek 11:20; 14:11). God, the great king, would bless and protect the nation Israel. Israel’s obligation was to keep God’s commands, decrees, and regulations (Exod 19:5, 8; 24:3, 7; Deut 30:15-20).<\/p>\n<p>God later formed a covenant with King David (2 Sam 7:5-16), which pertained to the line of kings promised to Abraham and Jacob (Gen 17:6, 16; 35:11).<\/p>\n<p>Years later, at a low point in Israel’s history, the prophet Jeremiah foretold a “new covenant” in Israel’s future (Jer 31:31-33), in which the ideals of the covenants with Abraham and Israel would finally be realized. Jeremiah’s prophecy found fulfillment in the person and work of Jesus Christ (see Luke 22:20; Heb 8:6-13; 12:24). This new covenant provides the ultimate fulfillment of the previous promises that were made to God’s people.<\/p>\n<p>God’s covenants were motivated by God’s faithful love (Hebrew <span class=\"hebrew\" lang=\"he\">khesed<\/span>), which enabled a relationship to continue between God and his people. God initiated this relationship, announced its conditions, and rewarded his people accordingly. These covenants were not rewards but divine gifts. God may exclude people from the covenant relationship (see Hos 1:9), but he will not break, revoke, or withdraw his covenants. If broken or annulled by the human parties, the covenant could be renewed only through a reapplication of God’s faithful love (Exod 34:6-9; Jer 31:31-33). But while God’s love preserves the relationship, his grace must not be mocked (Isa 54:7-10; 55:3; 61:8; 1 Cor 6:9-10; Gal 6:7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:1-17; 12:1-9; 15:1-21; 17:9-14; Exod 6:2-5; 19:1–24:18; Lev 26:1-46; Deut 7:7-15; 29:2-29; Josh 8:30-35; 24:1-8; 2 Sam 7:5-16; Ezra 10:1-17; Isa 59:20-21; Jer 31:31-34; 33:19-26; 34:12-20; Ezek 16:1-63; Luke 22:20; Gal 4:21-31; Eph 2:11-13; Heb 8:6-13; 10:11-18; 12:24<\/p>","summary_ro":"God’s Covenants Covenant (Hebrew berith) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible. The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order...","summary_en":"God’s Covenants Covenant (Hebrew berith) means “bond”: A covenant is a binding relationship rooted in a commitment that includes promises and obligations. Whether between individuals (e.g., Gen 21:27), whole nations (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness and makes peace and harmony possible. The covenant theme in the Old Testament begins with Noah, through whom God made a covenant with all of creation. God promised to uphold the created order...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142993,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Promised Land","title_en":"Promised Land","content_ro":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","content_en":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","summary_ro":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","summary_en":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144479,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Land","title_en":"The Land","content_ro":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","content_en":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","summary_ro":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","summary_en":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144543,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\n<p>God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\n<p>The author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\n<p>Beginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\n<p>Some of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\n<p>While the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145307,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Counsel from Others","title_en":"Counsel from Others","content_ro":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","content_en":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","summary_ro":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","summary_en":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":8366,"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":44375,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:3","title_en":"Study Note: Leviticul 26:3","content_ro":"<p><strong>26:3-39<\/strong> These blessings and curses resemble a key element of ancient Near Eastern suzerain-vassal treaties. In such treaties, the suzerain king promised to defend the vassal king and his state, while the vassal took an oath of loyalty to his lord. Blessings and curses followed, with the curses generally being more lengthy (contrast 26:3-13 with 26:14-39; cp. Deut 27:15–28:68). Such treaties would call upon the gods as witnesses and enforcers. In God’s covenant with Israel, however, the Lord was one of the parties to the treaty (Israel being the other); since the Lord could swear by no one greater, he swore by himself (see Gen 22:16; Heb 6:13).<\/p>","content_en":"<p><strong>26:3-39<\/strong> These blessings and curses resemble a key element of ancient Near Eastern suzerain-vassal treaties. In such treaties, the suzerain king promised to defend the vassal king and his state, while the vassal took an oath of loyalty to his lord. Blessings and curses followed, with the curses generally being more lengthy (contrast 26:3-13 with 26:14-39; cp. Deut 27:15–28:68). Such treaties would call upon the gods as witnesses and enforcers. In God’s covenant with Israel, however, the Lord was one of the parties to the treaty (Israel being the other); since the Lord could swear by no one greater, he swore by himself (see Gen 22:16; Heb 6:13).<\/p>","summary_ro":"26:3-39 These blessings and curses resemble a key element of ancient Near Eastern suzerain-vassal treaties. In such treaties, the suzerain king promised to defend the vassal king and his state, while the vassal took an oath of loyalty to his lord. Blessings and curses followed, with the curses generally being more lengthy (contrast 26:3-13 with 26:14-39; cp. Deut 27:15–28:68). Such treaties would call upon the gods as witnesses and enforcers. In God’s covenant with Israel, however, the Lord w...","summary_en":"26:3-39 These blessings and curses resemble a key element of ancient Near Eastern suzerain-vassal treaties. In such treaties, the suzerain king promised to defend the vassal king and his state, while the vassal took an oath of loyalty to his lord. Blessings and curses followed, with the curses generally being more lengthy (contrast 26:3-13 with 26:14-39; cp. Deut 27:15–28:68). Such treaties would call upon the gods as witnesses and enforcers. In God’s covenant with Israel, however, the Lord w...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44376,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:3","title_en":"Study Note: Leviticul 26:3","content_ro":"<p><strong>26:3<\/strong> Treaties and covenants had conditions attached to them. Israel’s blessings were conditioned on the people’s obedience to the terms revealed by God, to whom they had sworn obedience (Exod 24:7; Josh 24:21-22). The covenant itself, however, was irrevocable (Lev 26:44-45; see Rom 11:29); Israel could not cancel it. The people had only two choices: obedience, which brought blessing, or rebellion, which brought curse.<\/p>","content_en":"<p><strong>26:3<\/strong> Treaties and covenants had conditions attached to them. Israel’s blessings were conditioned on the people’s obedience to the terms revealed by God, to whom they had sworn obedience (Exod 24:7; Josh 24:21-22). The covenant itself, however, was irrevocable (Lev 26:44-45; see Rom 11:29); Israel could not cancel it. The people had only two choices: obedience, which brought blessing, or rebellion, which brought curse.<\/p>","summary_ro":"26:3 Treaties and covenants had conditions attached to them. Israel’s blessings were conditioned on the people’s obedience to the terms revealed by God, to whom they had sworn obedience (Exod 24:7; Josh 24:21-22). The covenant itself, however, was irrevocable (Lev 26:44-45; see Rom 11:29); Israel could not cancel it. The people had only two choices: obedience, which brought blessing, or rebellion, which brought curse.","summary_en":"26:3 Treaties and covenants had conditions attached to them. Israel’s blessings were conditioned on the people’s obedience to the terms revealed by God, to whom they had sworn obedience (Exod 24:7; Josh 24:21-22). The covenant itself, however, was irrevocable (Lev 26:44-45; see Rom 11:29); Israel could not cancel it. The people had only two choices: obedience, which brought blessing, or rebellion, which brought curse.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72001,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:3","title_en":"Study Note: Leviticul 26:3","content_ro":"<p><strong>26:3-39<\/strong> These blessings and curses resemble a key element of ancient Near Eastern suzerain-vassal treaties. In such treaties, the suzerain king promised to defend the vassal king and his state, while the vassal took an oath of loyalty to his lord. Blessings and curses followed, with the curses generally being more lengthy (contrast 26:3-13 with 26:14-39; cp. Deut 27:15–28:68). Such treaties would call upon the gods as witnesses and enforcers. In God’s covenant with Israel, however, the Lord was one of the parties to the treaty (Israel being the other); since the Lord could swear by no one greater, he swore by himself (see Gen 22:16; Heb 6:13).<\/p>","content_en":"<p><strong>26:3-39<\/strong> These blessings and curses resemble a key element of ancient Near Eastern suzerain-vassal treaties. In such treaties, the suzerain king promised to defend the vassal king and his state, while the vassal took an oath of loyalty to his lord. Blessings and curses followed, with the curses generally being more lengthy (contrast 26:3-13 with 26:14-39; cp. Deut 27:15–28:68). Such treaties would call upon the gods as witnesses and enforcers. In God’s covenant with Israel, however, the Lord was one of the parties to the treaty (Israel being the other); since the Lord could swear by no one greater, he swore by himself (see Gen 22:16; Heb 6:13).<\/p>","summary_ro":"26:3-39 These blessings and curses resemble a key element of ancient Near Eastern suzerain-vassal treaties. In such treaties, the suzerain king promised to defend the vassal king and his state, while the vassal took an oath of loyalty to his lord. Blessings and curses followed, with the curses generally being more lengthy (contrast 26:3-13 with 26:14-39; cp. Deut 27:15–28:68). Such treaties would call upon the gods as witnesses and enforcers. In God’s covenant with Israel, however, the Lord w...","summary_en":"26:3-39 These blessings and curses resemble a key element of ancient Near Eastern suzerain-vassal treaties. In such treaties, the suzerain king promised to defend the vassal king and his state, while the vassal took an oath of loyalty to his lord. Blessings and curses followed, with the curses generally being more lengthy (contrast 26:3-13 with 26:14-39; cp. Deut 27:15–28:68). Such treaties would call upon the gods as witnesses and enforcers. In God’s covenant with Israel, however, the Lord w...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72002,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:3","title_en":"Study Note: Leviticul 26:3","content_ro":"<p><strong>26:3<\/strong> Treaties and covenants had conditions attached to them. Israel’s blessings were conditioned on the people’s obedience to the terms revealed by God, to whom they had sworn obedience (Exod 24:7; Josh 24:21-22). The covenant itself, however, was irrevocable (Lev 26:44-45; see Rom 11:29); Israel could not cancel it. The people had only two choices: obedience, which brought blessing, or rebellion, which brought curse.<\/p>","content_en":"<p><strong>26:3<\/strong> Treaties and covenants had conditions attached to them. Israel’s blessings were conditioned on the people’s obedience to the terms revealed by God, to whom they had sworn obedience (Exod 24:7; Josh 24:21-22). The covenant itself, however, was irrevocable (Lev 26:44-45; see Rom 11:29); Israel could not cancel it. The people had only two choices: obedience, which brought blessing, or rebellion, which brought curse.<\/p>","summary_ro":"26:3 Treaties and covenants had conditions attached to them. Israel’s blessings were conditioned on the people’s obedience to the terms revealed by God, to whom they had sworn obedience (Exod 24:7; Josh 24:21-22). The covenant itself, however, was irrevocable (Lev 26:44-45; see Rom 11:29); Israel could not cancel it. The people had only two choices: obedience, which brought blessing, or rebellion, which brought curse.","summary_en":"26:3 Treaties and covenants had conditions attached to them. Israel’s blessings were conditioned on the people’s obedience to the terms revealed by God, to whom they had sworn obedience (Exod 24:7; Josh 24:21-22). The covenant itself, however, was irrevocable (Lev 26:44-45; see Rom 11:29); Israel could not cancel it. The people had only two choices: obedience, which brought blessing, or rebellion, which brought curse.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99627,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:3","title_en":"Study Note: Leviticul 26:3","content_ro":"<p><strong>26:3-39<\/strong> These blessings and curses resemble a key element of ancient Near Eastern suzerain-vassal treaties. In such treaties, the suzerain king promised to defend the vassal king and his state, while the vassal took an oath of loyalty to his lord. Blessings and curses followed, with the curses generally being more lengthy (contrast 26:3-13 with 26:14-39; cp. Deut 27:15–28:68). Such treaties would call upon the gods as witnesses and enforcers. In God’s covenant with Israel, however, the Lord was one of the parties to the treaty (Israel being the other); since the Lord could swear by no one greater, he swore by himself (see Gen 22:16; Heb 6:13).<\/p>","content_en":"<p><strong>26:3-39<\/strong> These blessings and curses resemble a key element of ancient Near Eastern suzerain-vassal treaties. In such treaties, the suzerain king promised to defend the vassal king and his state, while the vassal took an oath of loyalty to his lord. Blessings and curses followed, with the curses generally being more lengthy (contrast 26:3-13 with 26:14-39; cp. Deut 27:15–28:68). Such treaties would call upon the gods as witnesses and enforcers. In God’s covenant with Israel, however, the Lord was one of the parties to the treaty (Israel being the other); since the Lord could swear by no one greater, he swore by himself (see Gen 22:16; Heb 6:13).<\/p>","summary_ro":"26:3-39 These blessings and curses resemble a key element of ancient Near Eastern suzerain-vassal treaties. In such treaties, the suzerain king promised to defend the vassal king and his state, while the vassal took an oath of loyalty to his lord. Blessings and curses followed, with the curses generally being more lengthy (contrast 26:3-13 with 26:14-39; cp. Deut 27:15–28:68). Such treaties would call upon the gods as witnesses and enforcers. In God’s covenant with Israel, however, the Lord w...","summary_en":"26:3-39 These blessings and curses resemble a key element of ancient Near Eastern suzerain-vassal treaties. In such treaties, the suzerain king promised to defend the vassal king and his state, while the vassal took an oath of loyalty to his lord. Blessings and curses followed, with the curses generally being more lengthy (contrast 26:3-13 with 26:14-39; cp. Deut 27:15–28:68). Such treaties would call upon the gods as witnesses and enforcers. In God’s covenant with Israel, however, the Lord w...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99628,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:3","title_en":"Study Note: Leviticul 26:3","content_ro":"<p><strong>26:3<\/strong> Treaties and covenants had conditions attached to them. Israel’s blessings were conditioned on the people’s obedience to the terms revealed by God, to whom they had sworn obedience (Exod 24:7; Josh 24:21-22). The covenant itself, however, was irrevocable (Lev 26:44-45; see Rom 11:29); Israel could not cancel it. The people had only two choices: obedience, which brought blessing, or rebellion, which brought curse.<\/p>","content_en":"<p><strong>26:3<\/strong> Treaties and covenants had conditions attached to them. Israel’s blessings were conditioned on the people’s obedience to the terms revealed by God, to whom they had sworn obedience (Exod 24:7; Josh 24:21-22). The covenant itself, however, was irrevocable (Lev 26:44-45; see Rom 11:29); Israel could not cancel it. The people had only two choices: obedience, which brought blessing, or rebellion, which brought curse.<\/p>","summary_ro":"26:3 Treaties and covenants had conditions attached to them. Israel’s blessings were conditioned on the people’s obedience to the terms revealed by God, to whom they had sworn obedience (Exod 24:7; Josh 24:21-22). The covenant itself, however, was irrevocable (Lev 26:44-45; see Rom 11:29); Israel could not cancel it. The people had only two choices: obedience, which brought blessing, or rebellion, which brought curse.","summary_en":"26:3 Treaties and covenants had conditions attached to them. Israel’s blessings were conditioned on the people’s obedience to the terms revealed by God, to whom they had sworn obedience (Exod 24:7; Josh 24:21-22). The covenant itself, however, was irrevocable (Lev 26:44-45; see Rom 11:29); Israel could not cancel it. The people had only two choices: obedience, which brought blessing, or rebellion, which brought curse.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127253,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:3","title_en":"Study Note: Leviticul 26:3","content_ro":"<p><strong>26:3-39<\/strong> These blessings and curses resemble a key element of ancient Near Eastern suzerain-vassal treaties. In such treaties, the suzerain king promised to defend the vassal king and his state, while the vassal took an oath of loyalty to his lord. Blessings and curses followed, with the curses generally being more lengthy (contrast 26:3-13 with 26:14-39; cp. Deut 27:15–28:68). Such treaties would call upon the gods as witnesses and enforcers. In God’s covenant with Israel, however, the Lord was one of the parties to the treaty (Israel being the other); since the Lord could swear by no one greater, he swore by himself (see Gen 22:16; Heb 6:13).<\/p>","content_en":"<p><strong>26:3-39<\/strong> These blessings and curses resemble a key element of ancient Near Eastern suzerain-vassal treaties. In such treaties, the suzerain king promised to defend the vassal king and his state, while the vassal took an oath of loyalty to his lord. Blessings and curses followed, with the curses generally being more lengthy (contrast 26:3-13 with 26:14-39; cp. Deut 27:15–28:68). Such treaties would call upon the gods as witnesses and enforcers. In God’s covenant with Israel, however, the Lord was one of the parties to the treaty (Israel being the other); since the Lord could swear by no one greater, he swore by himself (see Gen 22:16; Heb 6:13).<\/p>","summary_ro":"26:3-39 These blessings and curses resemble a key element of ancient Near Eastern suzerain-vassal treaties. In such treaties, the suzerain king promised to defend the vassal king and his state, while the vassal took an oath of loyalty to his lord. Blessings and curses followed, with the curses generally being more lengthy (contrast 26:3-13 with 26:14-39; cp. Deut 27:15–28:68). Such treaties would call upon the gods as witnesses and enforcers. In God’s covenant with Israel, however, the Lord w...","summary_en":"26:3-39 These blessings and curses resemble a key element of ancient Near Eastern suzerain-vassal treaties. In such treaties, the suzerain king promised to defend the vassal king and his state, while the vassal took an oath of loyalty to his lord. Blessings and curses followed, with the curses generally being more lengthy (contrast 26:3-13 with 26:14-39; cp. Deut 27:15–28:68). Such treaties would call upon the gods as witnesses and enforcers. In God’s covenant with Israel, however, the Lord w...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127254,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:3","title_en":"Study Note: Leviticul 26:3","content_ro":"<p><strong>26:3<\/strong> Treaties and covenants had conditions attached to them. Israel’s blessings were conditioned on the people’s obedience to the terms revealed by God, to whom they had sworn obedience (Exod 24:7; Josh 24:21-22). The covenant itself, however, was irrevocable (Lev 26:44-45; see Rom 11:29); Israel could not cancel it. The people had only two choices: obedience, which brought blessing, or rebellion, which brought curse.<\/p>","content_en":"<p><strong>26:3<\/strong> Treaties and covenants had conditions attached to them. Israel’s blessings were conditioned on the people’s obedience to the terms revealed by God, to whom they had sworn obedience (Exod 24:7; Josh 24:21-22). The covenant itself, however, was irrevocable (Lev 26:44-45; see Rom 11:29); Israel could not cancel it. The people had only two choices: obedience, which brought blessing, or rebellion, which brought curse.<\/p>","summary_ro":"26:3 Treaties and covenants had conditions attached to them. Israel’s blessings were conditioned on the people’s obedience to the terms revealed by God, to whom they had sworn obedience (Exod 24:7; Josh 24:21-22). The covenant itself, however, was irrevocable (Lev 26:44-45; see Rom 11:29); Israel could not cancel it. The people had only two choices: obedience, which brought blessing, or rebellion, which brought curse.","summary_en":"26:3 Treaties and covenants had conditions attached to them. Israel’s blessings were conditioned on the people’s obedience to the terms revealed by God, to whom they had sworn obedience (Exod 24:7; Josh 24:21-22). The covenant itself, however, was irrevocable (Lev 26:44-45; see Rom 11:29); Israel could not cancel it. The people had only two choices: obedience, which brought blessing, or rebellion, which brought curse.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60015,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Blessing","title_en":"Blessing","content_ro":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","content_en":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","summary_ro":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","summary_en":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60861,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Curses and Blessings","title_en":"Curses and Blessings","content_ro":"<h3>Curses and Blessings<\/h3>\n<p>Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”).<\/p>\n<p>Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to obey the Lord, and the Israelites had pledged to do so (Exod 19:8). The section on curses and blessings (Deut 27:1–29:1) spells out how God would reward their obedience and judge their disobedience. The curses receive more emphasis than the blessings, perhaps because people naturally pay more attention to promises than to warnings. Blessings may also be more easily understood—promised blessings in the future seem to simply provide well-being, whereas judgment is more abstract and needs detailed, graphic description. God emphasizes the curses to drive home the consequences of wrongdoing. The warnings Jesus offered about things to come (Matt 24–25) were very much in line with these warnings.<\/p>\n<p>Israel’s subsequent history bears witness to God’s promise of both the blessings and the curses. When Israel was faithful to their covenant with God, he blessed the people. When they rebelled, he brought judgment upon them. Israel’s history of rebellion is succinctly summarized in 2 Kings 17:7-20. When the Israelites broke the first two commandments (Deut 5:7-10), they proceeded to violate the whole covenant, and their rebellion brought upon them the curses of Deuteronomy 28.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Lev 26:3-45; Deut 8:7-20; 11:29; Deut 27:1–29:1; Josh 8:33-35; 2 Kgs 17:7-20; 2 Chr 36:17-21<\/p>","content_en":"<h3>Curses and Blessings<\/h3>\n<p>Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”).<\/p>\n<p>Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to obey the Lord, and the Israelites had pledged to do so (Exod 19:8). The section on curses and blessings (Deut 27:1–29:1) spells out how God would reward their obedience and judge their disobedience. The curses receive more emphasis than the blessings, perhaps because people naturally pay more attention to promises than to warnings. Blessings may also be more easily understood—promised blessings in the future seem to simply provide well-being, whereas judgment is more abstract and needs detailed, graphic description. God emphasizes the curses to drive home the consequences of wrongdoing. The warnings Jesus offered about things to come (Matt 24–25) were very much in line with these warnings.<\/p>\n<p>Israel’s subsequent history bears witness to God’s promise of both the blessings and the curses. When Israel was faithful to their covenant with God, he blessed the people. When they rebelled, he brought judgment upon them. Israel’s history of rebellion is succinctly summarized in 2 Kings 17:7-20. When the Israelites broke the first two commandments (Deut 5:7-10), they proceeded to violate the whole covenant, and their rebellion brought upon them the curses of Deuteronomy 28.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Lev 26:3-45; Deut 8:7-20; 11:29; Deut 27:1–29:1; Josh 8:33-35; 2 Kgs 17:7-20; 2 Chr 36:17-21<\/p>","summary_ro":"Curses and Blessings Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”). Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to o...","summary_en":"Curses and Blessings Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”). Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87641,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Blessing","title_en":"Blessing","content_ro":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","content_en":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","summary_ro":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","summary_en":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88487,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Curses and Blessings","title_en":"Curses and Blessings","content_ro":"<h3>Curses and Blessings<\/h3>\n<p>Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”).<\/p>\n<p>Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to obey the Lord, and the Israelites had pledged to do so (Exod 19:8). The section on curses and blessings (Deut 27:1–29:1) spells out how God would reward their obedience and judge their disobedience. The curses receive more emphasis than the blessings, perhaps because people naturally pay more attention to promises than to warnings. Blessings may also be more easily understood—promised blessings in the future seem to simply provide well-being, whereas judgment is more abstract and needs detailed, graphic description. God emphasizes the curses to drive home the consequences of wrongdoing. The warnings Jesus offered about things to come (Matt 24–25) were very much in line with these warnings.<\/p>\n<p>Israel’s subsequent history bears witness to God’s promise of both the blessings and the curses. When Israel was faithful to their covenant with God, he blessed the people. When they rebelled, he brought judgment upon them. Israel’s history of rebellion is succinctly summarized in 2 Kings 17:7-20. When the Israelites broke the first two commandments (Deut 5:7-10), they proceeded to violate the whole covenant, and their rebellion brought upon them the curses of Deuteronomy 28.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Lev 26:3-45; Deut 8:7-20; 11:29; Deut 27:1–29:1; Josh 8:33-35; 2 Kgs 17:7-20; 2 Chr 36:17-21<\/p>","content_en":"<h3>Curses and Blessings<\/h3>\n<p>Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”).<\/p>\n<p>Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to obey the Lord, and the Israelites had pledged to do so (Exod 19:8). The section on curses and blessings (Deut 27:1–29:1) spells out how God would reward their obedience and judge their disobedience. The curses receive more emphasis than the blessings, perhaps because people naturally pay more attention to promises than to warnings. Blessings may also be more easily understood—promised blessings in the future seem to simply provide well-being, whereas judgment is more abstract and needs detailed, graphic description. God emphasizes the curses to drive home the consequences of wrongdoing. The warnings Jesus offered about things to come (Matt 24–25) were very much in line with these warnings.<\/p>\n<p>Israel’s subsequent history bears witness to God’s promise of both the blessings and the curses. When Israel was faithful to their covenant with God, he blessed the people. When they rebelled, he brought judgment upon them. Israel’s history of rebellion is succinctly summarized in 2 Kings 17:7-20. When the Israelites broke the first two commandments (Deut 5:7-10), they proceeded to violate the whole covenant, and their rebellion brought upon them the curses of Deuteronomy 28.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Lev 26:3-45; Deut 8:7-20; 11:29; Deut 27:1–29:1; Josh 8:33-35; 2 Kgs 17:7-20; 2 Chr 36:17-21<\/p>","summary_ro":"Curses and Blessings Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”). Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to o...","summary_en":"Curses and Blessings Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”). Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115267,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Blessing","title_en":"Blessing","content_ro":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","content_en":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","summary_ro":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","summary_en":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116113,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Curses and Blessings","title_en":"Curses and Blessings","content_ro":"<h3>Curses and Blessings<\/h3>\n<p>Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”).<\/p>\n<p>Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to obey the Lord, and the Israelites had pledged to do so (Exod 19:8). The section on curses and blessings (Deut 27:1–29:1) spells out how God would reward their obedience and judge their disobedience. The curses receive more emphasis than the blessings, perhaps because people naturally pay more attention to promises than to warnings. Blessings may also be more easily understood—promised blessings in the future seem to simply provide well-being, whereas judgment is more abstract and needs detailed, graphic description. God emphasizes the curses to drive home the consequences of wrongdoing. The warnings Jesus offered about things to come (Matt 24–25) were very much in line with these warnings.<\/p>\n<p>Israel’s subsequent history bears witness to God’s promise of both the blessings and the curses. When Israel was faithful to their covenant with God, he blessed the people. When they rebelled, he brought judgment upon them. Israel’s history of rebellion is succinctly summarized in 2 Kings 17:7-20. When the Israelites broke the first two commandments (Deut 5:7-10), they proceeded to violate the whole covenant, and their rebellion brought upon them the curses of Deuteronomy 28.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Lev 26:3-45; Deut 8:7-20; 11:29; Deut 27:1–29:1; Josh 8:33-35; 2 Kgs 17:7-20; 2 Chr 36:17-21<\/p>","content_en":"<h3>Curses and Blessings<\/h3>\n<p>Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”).<\/p>\n<p>Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to obey the Lord, and the Israelites had pledged to do so (Exod 19:8). The section on curses and blessings (Deut 27:1–29:1) spells out how God would reward their obedience and judge their disobedience. The curses receive more emphasis than the blessings, perhaps because people naturally pay more attention to promises than to warnings. Blessings may also be more easily understood—promised blessings in the future seem to simply provide well-being, whereas judgment is more abstract and needs detailed, graphic description. God emphasizes the curses to drive home the consequences of wrongdoing. The warnings Jesus offered about things to come (Matt 24–25) were very much in line with these warnings.<\/p>\n<p>Israel’s subsequent history bears witness to God’s promise of both the blessings and the curses. When Israel was faithful to their covenant with God, he blessed the people. When they rebelled, he brought judgment upon them. Israel’s history of rebellion is succinctly summarized in 2 Kings 17:7-20. When the Israelites broke the first two commandments (Deut 5:7-10), they proceeded to violate the whole covenant, and their rebellion brought upon them the curses of Deuteronomy 28.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Lev 26:3-45; Deut 8:7-20; 11:29; Deut 27:1–29:1; Josh 8:33-35; 2 Kgs 17:7-20; 2 Chr 36:17-21<\/p>","summary_ro":"Curses and Blessings Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”). Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to o...","summary_en":"Curses and Blessings Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”). Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142893,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Blessing","title_en":"Blessing","content_ro":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","content_en":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","summary_ro":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","summary_en":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143739,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Curses and Blessings","title_en":"Curses and Blessings","content_ro":"<h3>Curses and Blessings<\/h3>\n<p>Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”).<\/p>\n<p>Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to obey the Lord, and the Israelites had pledged to do so (Exod 19:8). The section on curses and blessings (Deut 27:1–29:1) spells out how God would reward their obedience and judge their disobedience. The curses receive more emphasis than the blessings, perhaps because people naturally pay more attention to promises than to warnings. Blessings may also be more easily understood—promised blessings in the future seem to simply provide well-being, whereas judgment is more abstract and needs detailed, graphic description. God emphasizes the curses to drive home the consequences of wrongdoing. The warnings Jesus offered about things to come (Matt 24–25) were very much in line with these warnings.<\/p>\n<p>Israel’s subsequent history bears witness to God’s promise of both the blessings and the curses. When Israel was faithful to their covenant with God, he blessed the people. When they rebelled, he brought judgment upon them. Israel’s history of rebellion is succinctly summarized in 2 Kings 17:7-20. When the Israelites broke the first two commandments (Deut 5:7-10), they proceeded to violate the whole covenant, and their rebellion brought upon them the curses of Deuteronomy 28.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Lev 26:3-45; Deut 8:7-20; 11:29; Deut 27:1–29:1; Josh 8:33-35; 2 Kgs 17:7-20; 2 Chr 36:17-21<\/p>","content_en":"<h3>Curses and Blessings<\/h3>\n<p>Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”).<\/p>\n<p>Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to obey the Lord, and the Israelites had pledged to do so (Exod 19:8). The section on curses and blessings (Deut 27:1–29:1) spells out how God would reward their obedience and judge their disobedience. The curses receive more emphasis than the blessings, perhaps because people naturally pay more attention to promises than to warnings. Blessings may also be more easily understood—promised blessings in the future seem to simply provide well-being, whereas judgment is more abstract and needs detailed, graphic description. God emphasizes the curses to drive home the consequences of wrongdoing. The warnings Jesus offered about things to come (Matt 24–25) were very much in line with these warnings.<\/p>\n<p>Israel’s subsequent history bears witness to God’s promise of both the blessings and the curses. When Israel was faithful to their covenant with God, he blessed the people. When they rebelled, he brought judgment upon them. Israel’s history of rebellion is succinctly summarized in 2 Kings 17:7-20. When the Israelites broke the first two commandments (Deut 5:7-10), they proceeded to violate the whole covenant, and their rebellion brought upon them the curses of Deuteronomy 28.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 9:24-27; Lev 26:3-45; Deut 8:7-20; 11:29; Deut 27:1–29:1; Josh 8:33-35; 2 Kgs 17:7-20; 2 Chr 36:17-21<\/p>","summary_ro":"Curses and Blessings Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”). Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to o...","summary_en":"Curses and Blessings Nearly all treaty or covenant texts from the ancient Near East contained curses and blessings. The curses were leveled against those who violated the terms of the agreement, while blessings were promised to the faithful. This was particularly true of suzerain-vassal covenants like Deuteronomy (see Deuteronomy Book Introduction, “Literary Form”). Deuteronomy presented to the assembly of Israel what God expected of the nation. The covenant required the nation of Israel to o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":44377,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:5","title_en":"Study Note: Leviticul 26:5","content_ro":"<p><strong>26:5<\/strong> Israel’s restoration following captivity also promised a harvest so plentiful that it would run over into the time of planting (see Amos 9:13; Joel 3:18).<\/p>","content_en":"<p><strong>26:5<\/strong> Israel’s restoration following captivity also promised a harvest so plentiful that it would run over into the time of planting (see Amos 9:13; Joel 3:18).<\/p>","summary_ro":"26:5 Israel’s restoration following captivity also promised a harvest so plentiful that it would run over into the time of planting (see Amos 9:13; Joel 3:18).","summary_en":"26:5 Israel’s restoration following captivity also promised a harvest so plentiful that it would run over into the time of planting (see Amos 9:13; Joel 3:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72003,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:5","title_en":"Study Note: Leviticul 26:5","content_ro":"<p><strong>26:5<\/strong> Israel’s restoration following captivity also promised a harvest so plentiful that it would run over into the time of planting (see Amos 9:13; Joel 3:18).<\/p>","content_en":"<p><strong>26:5<\/strong> Israel’s restoration following captivity also promised a harvest so plentiful that it would run over into the time of planting (see Amos 9:13; Joel 3:18).<\/p>","summary_ro":"26:5 Israel’s restoration following captivity also promised a harvest so plentiful that it would run over into the time of planting (see Amos 9:13; Joel 3:18).","summary_en":"26:5 Israel’s restoration following captivity also promised a harvest so plentiful that it would run over into the time of planting (see Amos 9:13; Joel 3:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99629,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:5","title_en":"Study Note: Leviticul 26:5","content_ro":"<p><strong>26:5<\/strong> Israel’s restoration following captivity also promised a harvest so plentiful that it would run over into the time of planting (see Amos 9:13; Joel 3:18).<\/p>","content_en":"<p><strong>26:5<\/strong> Israel’s restoration following captivity also promised a harvest so plentiful that it would run over into the time of planting (see Amos 9:13; Joel 3:18).<\/p>","summary_ro":"26:5 Israel’s restoration following captivity also promised a harvest so plentiful that it would run over into the time of planting (see Amos 9:13; Joel 3:18).","summary_en":"26:5 Israel’s restoration following captivity also promised a harvest so plentiful that it would run over into the time of planting (see Amos 9:13; Joel 3:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127255,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:5","title_en":"Study Note: Leviticul 26:5","content_ro":"<p><strong>26:5<\/strong> Israel’s restoration following captivity also promised a harvest so plentiful that it would run over into the time of planting (see Amos 9:13; Joel 3:18).<\/p>","content_en":"<p><strong>26:5<\/strong> Israel’s restoration following captivity also promised a harvest so plentiful that it would run over into the time of planting (see Amos 9:13; Joel 3:18).<\/p>","summary_ro":"26:5 Israel’s restoration following captivity also promised a harvest so plentiful that it would run over into the time of planting (see Amos 9:13; Joel 3:18).","summary_en":"26:5 Israel’s restoration following captivity also promised a harvest so plentiful that it would run over into the time of planting (see Amos 9:13; Joel 3:18).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":29336,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Peace","title_en":"Peace","content_ro":"<h3>PEACE<\/h3>\n<p>Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span><em>,<\/em> the most prominent OT term for “peace,” held a wide range of connotations (wholeness, health, security, well-being, and salvation) and could apply to an equally wide range of contexts: the state of the individual (Ps 37:37; Prv 3:2; Is 32:17), the relationship of person to person (Gn 34:21; Jos 9:15) or nation to nation (e.g., absence of conflict—Dt 2:26; Jos 10:21; 1 Kgs 5:12; Ps 122:6-7), and the relationship of God and people (Ps 85:8; Jer 16:5).<\/p>\n<p>The presence of <span class=\"hebrew\" lang=\"he\">shalom<\/span> in any of these contexts was not considered ultimately as the outcome of human endeavor but as a gift or blessing of God (Lv 26:6; 1 Kgs 2:33; Jb 25:2; Pss 29:11; 85:8; Is 45:7). It is not surprising, therefore, to find “peace” tied closely to the OT notion of covenant. <span class=\"hebrew\" lang=\"he\">Shalom<\/span> was the desired state of harmony and communion between the two covenant partners—God and his people (Nm 6:26; cf. Is 54:10). Its presence signified God’s blessing in the covenant relationship (Mal 2:5; cf. Nm 25:12), and its absence signified the breakdown of that relationship due to Israel’s disobedience and unrighteousness (Jer 16:5, 10-13; cf. Ps 85:9-11; Is 32:17).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span> becomes a pivotal term in the prophetic writings. It was the “false” prophets who, forgetting the conditions for national well-being within the covenant relationship, assumed God’s loyalty to Israel (Ps 89) would guarantee political peace forever (Jer 6:14; 8:15; Ez 13:10, 16; Mi 3:5). Against such popular but false security, the preexilic prophets proclaimed the coming judgment precisely as a loss of this <span class=\"hebrew\" lang=\"he\">shalom<\/span> due to Israel’s persistent disobedience and unrighteousness (Is 48:18; Jer 14:13-16; 16:5, 10-13; 28; Mi 3:4, 9-12).<\/p>\n<p>The prophets did, however, point beyond the crises of exile and subsequent setbacks to a time when <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> characterized by prosperity and well-being (Is 45:7; Ez 34:25-26), absence of conflict (Is 2:2-4; 32:15-20; Ez 34:28-31), right relations (Is 11:1-5; Mi 4:1-4; Zec 8:9-13), restoration of harmony in nature (Is 11:6-9; Ez 47:1-12), and salvation (Is 52:7; 60:17; Ez 34:30-31; 37:26-28) would again return. Often this eschatological (or end-time) expectation of peace in the OT was associated with a messianic figure, as in Isaiah 9:6, where the future Messiah is termed the “Prince of Peace.” Moreover, his reign would be one of “peace” not only for Israel but throughout the whole earth (Zec 9:9-10). The OT ends with this hope of peace still unrealized in its full sense.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Greek term for “peace” used predominantly in the NT is <span class=\"greek\" lang=\"el\">eirene<\/span><em>,<\/em> a word expanded from its classical Greek connotation of “rest” to include the various connotations of <span class=\"hebrew\" lang=\"he\">shalom<\/span> discussed above. As with <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> <span class=\"greek\" lang=\"el\">eirene<\/span> could be used as a greeting or farewell (as in “peace be with you”—Lk 10:5; Gal 6:16; Jas 2:16; cf. Jn 20:19), or could signify the cessation of conflict (national—Lk 14:32; Acts 12:20; or interpersonal—Rom 14:19; Eph 4:3), or the presence of domestic tranquillity (cf. 1 Cor 7:15).<\/p>\n<p>The chief issue concerns how Jesus incorporated the OT hope for the eschatological peace of God into his ministry. In the “benedictus” of Zechariah (Lk 1:67-79), the coming of Jesus as the Messiah is expected to “guide our feet into the way of peace” (v 79). So also the angelic testimony to the shepherds proclaims Jesus as the bringer of God’s peace to people (2:14). That is, Jesus as the Messiah would usher in God’s reign of peace. Jesus’ self-understanding as expressed in the fourth Gospel corresponds to this association. This long-expected peace of God is Jesus’ farewell gift to the disciples (Jn 14:27); it is given to them when he breathed his Spirit into them (20:19-22).<\/p>\n<p>The nature of this gift of peace brought by Jesus may be easier to explain by stating what it is not. It is not an end to tension or the absence of warfare. It is not domestic tranquillity nor anything like the worldly estimation of peace (Lk 12:51-53; Jn 14:27; 16:32-33). Its presence may, on the contrary, actually disturb existing relations, being a dividing “sword” in familial relations (Mt 10:34-37). Jesus’ gift of peace is, in reality, the character and mood of the new covenant of his blood that reconciles God to people (Rom 5:1; Col 1:20) and forms the basis of subsequent reconciliation between divergent people (Eph 2:14-22).<\/p>\n<p>The early church understood “peace” to be the final, end-time salvation of God given already through Jesus Christ (cf. Phil 4:7-9). This understanding of “peace” altered the content of the common greeting “go in peace” as it was taken up in the Christian community. In Paul’s common “grace and peace” greeting (1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2, etc.; cf. also 1 Pt 1:2; 2 Jn 1:3; Jude 1:2; Rv 1:4), it is no longer a mere wish for peace that Paul extends to his readers but is a reminder of the messianic gifts available in the present time through Christ to the man of faith. In accord with this, Jesus is described as “peace” itself (Eph 2:14), while God, too, because of his act of reconciliation through Christ, is known as a “God of peace” (Phil 4:9; Col 3:15).<\/p>\n<p>This gift of peace or reconciliation with God, made available through Christ, places an ethical demand on the Christian; it calls for the exercises of “peace” (as reconciliation between persons) within the church. Peace, as a fruit of the Spirit (Gal 5:22), is to be the goal of the Christian’s dealings with others (Rom 12:18; 14:19; Heb 12:14).<\/p>","content_en":"<h3>PEACE<\/h3>\n<p>Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span><em>,<\/em> the most prominent OT term for “peace,” held a wide range of connotations (wholeness, health, security, well-being, and salvation) and could apply to an equally wide range of contexts: the state of the individual (Ps 37:37; Prv 3:2; Is 32:17), the relationship of person to person (Gn 34:21; Jos 9:15) or nation to nation (e.g., absence of conflict—Dt 2:26; Jos 10:21; 1 Kgs 5:12; Ps 122:6-7), and the relationship of God and people (Ps 85:8; Jer 16:5).<\/p>\n<p>The presence of <span class=\"hebrew\" lang=\"he\">shalom<\/span> in any of these contexts was not considered ultimately as the outcome of human endeavor but as a gift or blessing of God (Lv 26:6; 1 Kgs 2:33; Jb 25:2; Pss 29:11; 85:8; Is 45:7). It is not surprising, therefore, to find “peace” tied closely to the OT notion of covenant. <span class=\"hebrew\" lang=\"he\">Shalom<\/span> was the desired state of harmony and communion between the two covenant partners—God and his people (Nm 6:26; cf. Is 54:10). Its presence signified God’s blessing in the covenant relationship (Mal 2:5; cf. Nm 25:12), and its absence signified the breakdown of that relationship due to Israel’s disobedience and unrighteousness (Jer 16:5, 10-13; cf. Ps 85:9-11; Is 32:17).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span> becomes a pivotal term in the prophetic writings. It was the “false” prophets who, forgetting the conditions for national well-being within the covenant relationship, assumed God’s loyalty to Israel (Ps 89) would guarantee political peace forever (Jer 6:14; 8:15; Ez 13:10, 16; Mi 3:5). Against such popular but false security, the preexilic prophets proclaimed the coming judgment precisely as a loss of this <span class=\"hebrew\" lang=\"he\">shalom<\/span> due to Israel’s persistent disobedience and unrighteousness (Is 48:18; Jer 14:13-16; 16:5, 10-13; 28; Mi 3:4, 9-12).<\/p>\n<p>The prophets did, however, point beyond the crises of exile and subsequent setbacks to a time when <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> characterized by prosperity and well-being (Is 45:7; Ez 34:25-26), absence of conflict (Is 2:2-4; 32:15-20; Ez 34:28-31), right relations (Is 11:1-5; Mi 4:1-4; Zec 8:9-13), restoration of harmony in nature (Is 11:6-9; Ez 47:1-12), and salvation (Is 52:7; 60:17; Ez 34:30-31; 37:26-28) would again return. Often this eschatological (or end-time) expectation of peace in the OT was associated with a messianic figure, as in Isaiah 9:6, where the future Messiah is termed the “Prince of Peace.” Moreover, his reign would be one of “peace” not only for Israel but throughout the whole earth (Zec 9:9-10). The OT ends with this hope of peace still unrealized in its full sense.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Greek term for “peace” used predominantly in the NT is <span class=\"greek\" lang=\"el\">eirene<\/span><em>,<\/em> a word expanded from its classical Greek connotation of “rest” to include the various connotations of <span class=\"hebrew\" lang=\"he\">shalom<\/span> discussed above. As with <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> <span class=\"greek\" lang=\"el\">eirene<\/span> could be used as a greeting or farewell (as in “peace be with you”—Lk 10:5; Gal 6:16; Jas 2:16; cf. Jn 20:19), or could signify the cessation of conflict (national—Lk 14:32; Acts 12:20; or interpersonal—Rom 14:19; Eph 4:3), or the presence of domestic tranquillity (cf. 1 Cor 7:15).<\/p>\n<p>The chief issue concerns how Jesus incorporated the OT hope for the eschatological peace of God into his ministry. In the “benedictus” of Zechariah (Lk 1:67-79), the coming of Jesus as the Messiah is expected to “guide our feet into the way of peace” (v 79). So also the angelic testimony to the shepherds proclaims Jesus as the bringer of God’s peace to people (2:14). That is, Jesus as the Messiah would usher in God’s reign of peace. Jesus’ self-understanding as expressed in the fourth Gospel corresponds to this association. This long-expected peace of God is Jesus’ farewell gift to the disciples (Jn 14:27); it is given to them when he breathed his Spirit into them (20:19-22).<\/p>\n<p>The nature of this gift of peace brought by Jesus may be easier to explain by stating what it is not. It is not an end to tension or the absence of warfare. It is not domestic tranquillity nor anything like the worldly estimation of peace (Lk 12:51-53; Jn 14:27; 16:32-33). Its presence may, on the contrary, actually disturb existing relations, being a dividing “sword” in familial relations (Mt 10:34-37). Jesus’ gift of peace is, in reality, the character and mood of the new covenant of his blood that reconciles God to people (Rom 5:1; Col 1:20) and forms the basis of subsequent reconciliation between divergent people (Eph 2:14-22).<\/p>\n<p>The early church understood “peace” to be the final, end-time salvation of God given already through Jesus Christ (cf. Phil 4:7-9). This understanding of “peace” altered the content of the common greeting “go in peace” as it was taken up in the Christian community. In Paul’s common “grace and peace” greeting (1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2, etc.; cf. also 1 Pt 1:2; 2 Jn 1:3; Jude 1:2; Rv 1:4), it is no longer a mere wish for peace that Paul extends to his readers but is a reminder of the messianic gifts available in the present time through Christ to the man of faith. In accord with this, Jesus is described as “peace” itself (Eph 2:14), while God, too, because of his act of reconciliation through Christ, is known as a “God of peace” (Phil 4:9; Col 3:15).<\/p>\n<p>This gift of peace or reconciliation with God, made available through Christ, places an ethical demand on the Christian; it calls for the exercises of “peace” (as reconciliation between persons) within the church. Peace, as a fruit of the Spirit (Gal 5:22), is to be the goal of the Christian’s dealings with others (Rom 12:18; 14:19; Heb 12:14).<\/p>","summary_ro":"PEACE Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers. In the Old Testament Shalom, the most prominent OT term for “peace,” held a wide range of conno...","summary_en":"PEACE Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers. In the Old Testament Shalom, the most prominent OT term for “peace,” held a wide range of conno...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":44378,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:7","title_en":"Study Note: Leviticul 26:7","content_ro":"<p><strong>26:7<\/strong> Success in warfare would result from obedience to God (cp. 26:17, 36-37; Deut 28:6, 19).<\/p>","content_en":"<p><strong>26:7<\/strong> Success in warfare would result from obedience to God (cp. 26:17, 36-37; Deut 28:6, 19).<\/p>","summary_ro":"26:7 Success in warfare would result from obedience to God (cp. 26:17, 36-37; Deut 28:6, 19).","summary_en":"26:7 Success in warfare would result from obedience to God (cp. 26:17, 36-37; Deut 28:6, 19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72004,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:7","title_en":"Study Note: Leviticul 26:7","content_ro":"<p><strong>26:7<\/strong> Success in warfare would result from obedience to God (cp. 26:17, 36-37; Deut 28:6, 19).<\/p>","content_en":"<p><strong>26:7<\/strong> Success in warfare would result from obedience to God (cp. 26:17, 36-37; Deut 28:6, 19).<\/p>","summary_ro":"26:7 Success in warfare would result from obedience to God (cp. 26:17, 36-37; Deut 28:6, 19).","summary_en":"26:7 Success in warfare would result from obedience to God (cp. 26:17, 36-37; Deut 28:6, 19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99630,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:7","title_en":"Study Note: Leviticul 26:7","content_ro":"<p><strong>26:7<\/strong> Success in warfare would result from obedience to God (cp. 26:17, 36-37; Deut 28:6, 19).<\/p>","content_en":"<p><strong>26:7<\/strong> Success in warfare would result from obedience to God (cp. 26:17, 36-37; Deut 28:6, 19).<\/p>","summary_ro":"26:7 Success in warfare would result from obedience to God (cp. 26:17, 36-37; Deut 28:6, 19).","summary_en":"26:7 Success in warfare would result from obedience to God (cp. 26:17, 36-37; Deut 28:6, 19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127256,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:7","title_en":"Study Note: Leviticul 26:7","content_ro":"<p><strong>26:7<\/strong> Success in warfare would result from obedience to God (cp. 26:17, 36-37; Deut 28:6, 19).<\/p>","content_en":"<p><strong>26:7<\/strong> Success in warfare would result from obedience to God (cp. 26:17, 36-37; Deut 28:6, 19).<\/p>","summary_ro":"26:7 Success in warfare would result from obedience to God (cp. 26:17, 36-37; Deut 28:6, 19).","summary_en":"26:7 Success in warfare would result from obedience to God (cp. 26:17, 36-37; Deut 28:6, 19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":29521,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"People of God","title_en":"People of God","content_ro":"<h3>PEOPLE OF GOD<\/h3>\n<p>Designation for the collective group that believes in God. It is a common strand of Israel’s faith that it became the people of God because he chose it to be his own possession (Ex 6:6-7; 19:5; Dt 7:6; 14:2; 26:18). The idea of the covenant is linked to this (Lv 26:9-12). In the preaching of the prophets, where the judgment of God is often seen as leading to complete destruction, there is also the vision of the reestablishment and re-creation of the people of God (Jer 32:37; Hos 2:1, 23; Ez 11:20; 36:28). In the development of Judaism after the exile, the idea emerges that it is only the Israel of the future, the final messianic community, that will be “people of God” in the full sense of that term.<\/p>\n<p>It is evident from a number of passages in the NT that the church knew itself to be this future people of God. The clearest passage is 1 Peter 2:9 (<span>rsv<\/span>): “You are a chosen race, a royal priesthood, a holy nation, God’s own people.” The expressions “royal priesthood” and “holy nation” are taken from Exodus 19:6, which so powerfully expresses both the participation in God’s reign and the priestly service of the people of God in the world. Just as the original people of God were called to proclaim God’s mighty acts of deliverance (Is 43:20-21, LXX), so the new people of God are called to “declare the wonderful deeds of him who called you out of darkness into his marvelous light” (1 Pt 2:9).<\/p>\n<p><em>See also<\/em> Body of Christ.<\/p>","content_en":"<h3>PEOPLE OF GOD<\/h3>\n<p>Designation for the collective group that believes in God. It is a common strand of Israel’s faith that it became the people of God because he chose it to be his own possession (Ex 6:6-7; 19:5; Dt 7:6; 14:2; 26:18). The idea of the covenant is linked to this (Lv 26:9-12). In the preaching of the prophets, where the judgment of God is often seen as leading to complete destruction, there is also the vision of the reestablishment and re-creation of the people of God (Jer 32:37; Hos 2:1, 23; Ez 11:20; 36:28). In the development of Judaism after the exile, the idea emerges that it is only the Israel of the future, the final messianic community, that will be “people of God” in the full sense of that term.<\/p>\n<p>It is evident from a number of passages in the NT that the church knew itself to be this future people of God. The clearest passage is 1 Peter 2:9 (<span>rsv<\/span>): “You are a chosen race, a royal priesthood, a holy nation, God’s own people.” The expressions “royal priesthood” and “holy nation” are taken from Exodus 19:6, which so powerfully expresses both the participation in God’s reign and the priestly service of the people of God in the world. Just as the original people of God were called to proclaim God’s mighty acts of deliverance (Is 43:20-21, LXX), so the new people of God are called to “declare the wonderful deeds of him who called you out of darkness into his marvelous light” (1 Pt 2:9).<\/p>\n<p><em>See also<\/em> Body of Christ.<\/p>","summary_ro":"PEOPLE OF GOD Designation for the collective group that believes in God. It is a common strand of Israel’s faith that it became the people of God because he chose it to be his own possession (Ex 6:6-7; 19:5; Dt 7:6; 14:2; 26:18). The idea of the covenant is linked to this (Lv 26:9-12). In the preaching of the prophets, where the judgment of God is often seen as leading to complete destruction, there is also the vision of the reestablishment and re-creation of the people of God (Jer 32:37; Hos...","summary_en":"PEOPLE OF GOD Designation for the collective group that believes in God. It is a common strand of Israel’s faith that it became the people of God because he chose it to be his own possession (Ex 6:6-7; 19:5; Dt 7:6; 14:2; 26:18). The idea of the covenant is linked to this (Lv 26:9-12). In the preaching of the prophets, where the judgment of God is often seen as leading to complete destruction, there is also the vision of the reestablishment and re-creation of the people of God (Jer 32:37; Hos...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44379,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:9","title_en":"Study Note: Leviticul 26:9","content_ro":"<p><strong>26:9<\/strong> <em>fulfill my covenant:<\/em> The fulfillment is seen in the “rest” spoken of in Hebrews (Heb 3:11–4:11). The Promised Land should have brought a state of security and prosperity, a state of “rest” to the Israelites (Exod 33:14; Deut 12:10; 25:19; Josh 1:13, 15). Israel succeeded in entering the Promised Land, but their rebellion kept them from seeing the covenant fulfilled.<\/p>","content_en":"<p><strong>26:9<\/strong> <em>fulfill my covenant:<\/em> The fulfillment is seen in the “rest” spoken of in Hebrews (Heb 3:11–4:11). The Promised Land should have brought a state of security and prosperity, a state of “rest” to the Israelites (Exod 33:14; Deut 12:10; 25:19; Josh 1:13, 15). Israel succeeded in entering the Promised Land, but their rebellion kept them from seeing the covenant fulfilled.<\/p>","summary_ro":"26:9 fulfill my covenant: The fulfillment is seen in the “rest” spoken of in Hebrews (Heb 3:11–4:11). The Promised Land should have brought a state of security and prosperity, a state of “rest” to the Israelites (Exod 33:14; Deut 12:10; 25:19; Josh 1:13, 15). Israel succeeded in entering the Promised Land, but their rebellion kept them from seeing the covenant fulfilled.","summary_en":"26:9 fulfill my covenant: The fulfillment is seen in the “rest” spoken of in Hebrews (Heb 3:11–4:11). The Promised Land should have brought a state of security and prosperity, a state of “rest” to the Israelites (Exod 33:14; Deut 12:10; 25:19; Josh 1:13, 15). Israel succeeded in entering the Promised Land, but their rebellion kept them from seeing the covenant fulfilled.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72005,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:9","title_en":"Study Note: Leviticul 26:9","content_ro":"<p><strong>26:9<\/strong> <em>fulfill my covenant:<\/em> The fulfillment is seen in the “rest” spoken of in Hebrews (Heb 3:11–4:11). The Promised Land should have brought a state of security and prosperity, a state of “rest” to the Israelites (Exod 33:14; Deut 12:10; 25:19; Josh 1:13, 15). Israel succeeded in entering the Promised Land, but their rebellion kept them from seeing the covenant fulfilled.<\/p>","content_en":"<p><strong>26:9<\/strong> <em>fulfill my covenant:<\/em> The fulfillment is seen in the “rest” spoken of in Hebrews (Heb 3:11–4:11). The Promised Land should have brought a state of security and prosperity, a state of “rest” to the Israelites (Exod 33:14; Deut 12:10; 25:19; Josh 1:13, 15). Israel succeeded in entering the Promised Land, but their rebellion kept them from seeing the covenant fulfilled.<\/p>","summary_ro":"26:9 fulfill my covenant: The fulfillment is seen in the “rest” spoken of in Hebrews (Heb 3:11–4:11). The Promised Land should have brought a state of security and prosperity, a state of “rest” to the Israelites (Exod 33:14; Deut 12:10; 25:19; Josh 1:13, 15). Israel succeeded in entering the Promised Land, but their rebellion kept them from seeing the covenant fulfilled.","summary_en":"26:9 fulfill my covenant: The fulfillment is seen in the “rest” spoken of in Hebrews (Heb 3:11–4:11). The Promised Land should have brought a state of security and prosperity, a state of “rest” to the Israelites (Exod 33:14; Deut 12:10; 25:19; Josh 1:13, 15). Israel succeeded in entering the Promised Land, but their rebellion kept them from seeing the covenant fulfilled.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99631,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:9","title_en":"Study Note: Leviticul 26:9","content_ro":"<p><strong>26:9<\/strong> <em>fulfill my covenant:<\/em> The fulfillment is seen in the “rest” spoken of in Hebrews (Heb 3:11–4:11). The Promised Land should have brought a state of security and prosperity, a state of “rest” to the Israelites (Exod 33:14; Deut 12:10; 25:19; Josh 1:13, 15). Israel succeeded in entering the Promised Land, but their rebellion kept them from seeing the covenant fulfilled.<\/p>","content_en":"<p><strong>26:9<\/strong> <em>fulfill my covenant:<\/em> The fulfillment is seen in the “rest” spoken of in Hebrews (Heb 3:11–4:11). The Promised Land should have brought a state of security and prosperity, a state of “rest” to the Israelites (Exod 33:14; Deut 12:10; 25:19; Josh 1:13, 15). Israel succeeded in entering the Promised Land, but their rebellion kept them from seeing the covenant fulfilled.<\/p>","summary_ro":"26:9 fulfill my covenant: The fulfillment is seen in the “rest” spoken of in Hebrews (Heb 3:11–4:11). The Promised Land should have brought a state of security and prosperity, a state of “rest” to the Israelites (Exod 33:14; Deut 12:10; 25:19; Josh 1:13, 15). Israel succeeded in entering the Promised Land, but their rebellion kept them from seeing the covenant fulfilled.","summary_en":"26:9 fulfill my covenant: The fulfillment is seen in the “rest” spoken of in Hebrews (Heb 3:11–4:11). The Promised Land should have brought a state of security and prosperity, a state of “rest” to the Israelites (Exod 33:14; Deut 12:10; 25:19; Josh 1:13, 15). Israel succeeded in entering the Promised Land, but their rebellion kept them from seeing the covenant fulfilled.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127257,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:9","title_en":"Study Note: Leviticul 26:9","content_ro":"<p><strong>26:9<\/strong> <em>fulfill my covenant:<\/em> The fulfillment is seen in the “rest” spoken of in Hebrews (Heb 3:11–4:11). The Promised Land should have brought a state of security and prosperity, a state of “rest” to the Israelites (Exod 33:14; Deut 12:10; 25:19; Josh 1:13, 15). Israel succeeded in entering the Promised Land, but their rebellion kept them from seeing the covenant fulfilled.<\/p>","content_en":"<p><strong>26:9<\/strong> <em>fulfill my covenant:<\/em> The fulfillment is seen in the “rest” spoken of in Hebrews (Heb 3:11–4:11). The Promised Land should have brought a state of security and prosperity, a state of “rest” to the Israelites (Exod 33:14; Deut 12:10; 25:19; Josh 1:13, 15). Israel succeeded in entering the Promised Land, but their rebellion kept them from seeing the covenant fulfilled.<\/p>","summary_ro":"26:9 fulfill my covenant: The fulfillment is seen in the “rest” spoken of in Hebrews (Heb 3:11–4:11). The Promised Land should have brought a state of security and prosperity, a state of “rest” to the Israelites (Exod 33:14; Deut 12:10; 25:19; Josh 1:13, 15). Israel succeeded in entering the Promised Land, but their rebellion kept them from seeing the covenant fulfilled.","summary_en":"26:9 fulfill my covenant: The fulfillment is seen in the “rest” spoken of in Hebrews (Heb 3:11–4:11). The Promised Land should have brought a state of security and prosperity, a state of “rest” to the Israelites (Exod 33:14; Deut 12:10; 25:19; Josh 1:13, 15). Israel succeeded in entering the Promised Land, but their rebellion kept them from seeing the covenant fulfilled.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":7708,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Second Letter to the Corinthians","title_en":"Second Letter to the Corinthians","content_ro":"<h3>CORINTHIANS, Second Letter to the<\/h3>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date and Origin<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The apostle Paul is the acknowledged author of 2 Corinthians. While some scholars argue that 2 Corinthians 2:14–7:4 and 10–13 are separate letters, only in the case of 6:14–7:1 is Paul’s authorship disputed. This section is admittedly a strange digression, but stranger still would be the thought that an editor could have inserted it in such an unusual place. Also the repetition of thought in 7:2 from 6:13 indicates that Paul is aware that he has digressed from his topic and is repeating a phrase to bring his readers back to the subject.<\/p>\n<p class=\"h2\" id=\"DateandOrigin\">Date and Origin<\/p>\n<p>After writing both the “previous letter” (1 Cor 5:9) and 1 Corinthians from Ephesus in <span>AD<\/span> 55, Paul continued to work there. Sometime during the next year a crisis arose in Corinth. Paul made a quick trip across the Aegean Sea, but he could not resolve the crisis, and due to the personal opposition of a leader in the church (likely an interloper bearing letters of recommendation from Jerusalem), he had to withdraw (2 Cor 2:1, 5). Returning to Ephesus from this “painful visit,” Paul dispatched Titus with a blistering “letter of tears,” his third letter to that church (2 Cor 2:4; 7:8, 12), which led to the excommunication of the leader and the repentance of the church. This letter has been lost. Meanwhile a situation erupted in Ephesus during which death (probably execution) seemed so certain that Paul despaired of life (see Acts 19:23-41; cf. Rom 16:4; 2 Cor 1:8-9). Paul was not killed, but his escape seemed miraculous.<\/p>\n<p>Leaving Ephesus in early <span>AD<\/span> 56, Paul traveled north to Troas seeking Titus and news of Corinth. Unable to endure without news, he abandoned a promising mission in Troas and sailed to Philippi. There he met Titus, who explained the change of heart in Corinth. Second Corinthians 1–9 responds to this situation, with chapters 8–9 preparing the Corinthians for an upcoming visit. Later Paul received further news from Corinth that renewed opposition to him was present. In response he penned the self-defense found in 2 Corinthians 10–13. Paul followed up the letter with a visit later in the year (Acts 20:2-3). We do not know the response to 2 Corinthians or the outcome of his final visit, but later the troubled history of the Corinthian church continued, with another Christian leader needing to write a letter at the end of the century (Epistle of Clement).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The Corinthian house churches always had great diversity. While those who liked Apollos undoubtedly despised Paul’s crude style, others who preferred Peter likely appealed beyond Paul to the more genuine “original” apostles in Jerusalem with their Jewish customs (1 Cor 1). Traveling teachers with letters of commendation from these apostles easily drew a following when they came to Corinth and undermined Paul’s authority and even his character. Furthermore, because of this outside influence, the collection for the poor in Jerusalem that Paul had initiated (16:1-4) was left in abeyance, both because it was connected to Paul and because the teachers themselves were taking money from the church. Paul writes to reaffirm his love and to repair the damage caused by the interloper.<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>In the first section of the letter, Paul has two main purposes. The first is to cement his restored relationship with Corinth, explaining situations, forgiving those who opposed him, and reflecting on the nature of ministry. For Paul, ministry meant both intense suffering and comfort. Physical and emotional suffering came from the situations and people he worked with, but his knowledge of future reward and his experience of the power of God working in him brought profound joy and comfort. Due to his own recent brush with death, Paul also reflects on what happens at death. His expectation is to receive a resurrection body and be in the presence of Jesus at death.<\/p>\n<p>The second purpose of this section is to get the collection for Jerusalem on track again. In this context he gives major teaching on giving and Christian economics: Christians are to follow Christ in giving freely; economic equality is the principle governing who gives to whom.<\/p>\n<p>The second section of the letter is an impassioned self-defense, refuting the interloper’s claims to superiority. Neither oratory nor pedigree counts in Christian ministry, but only the call of God.<\/p>\n<p>In both sections one observes Paul’s deep desire for the unity of the church, both unity within the local community and unity with leaders appointed by God, such as Paul.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Greeting, 1:1-7<\/h5>\n<p>A standard greeting (2 Cor 1:1-2) comes before Paul’s usual thanksgiving (vv 3-7). The topic of the thanksgiving—comfort in the midst of suffering—is the topic of chapters 1–7. Paul knows what it is to suffer, but it is in suffering that he has experienced God’s comfort, which he passes on to the Corinthians.<\/p>\n<h5>Paul’s Explanation, 1:8–2:13<\/h5>\n<p>Paul informs them of the danger he had suffered in Ephesus, one so great that he did not believe he would survive. His eventual survival seemed like a virtual resurrection, reinforcing his conviction that God, not human strength, is the only Christian refuge (1:8-11). In that and in all situations, Paul’s one boast is that of a clear conscience before God (vv 12-14).<\/p>\n<p>Paul had told them of plans for a double visit (cf. 1 Cor 16:5-6), but except for his brief “painful visit,” he had not fulfilled his plan (2 Cor 1:15–2:4). He defends himself from charges of either not planning in the Spirit or hypocritical vacillation. He was indeed as good as his word (cf. Jas 5:12), for his life reflected God’s fulfilled promise in Jesus, but he had changed plans so as not to repeat the “painful visit” of the previous year. It was love, not fickleness, that motivated the delayed visit.<\/p>\n<p>The Corinthians had responded to Paul’s “letter of tears” by excommunicating the person who had opposed Paul (not the same person as in 1 Cor 5). Since the person became repentant, Paul called for his restoration to the community, freely and graciously forgiving the man who had hurt him. Excommunication is for the unrepentant; its purpose is complete once the person repents (2 Cor 2:5-11).<\/p>\n<p>Paul then recounted his journey from Ephesus to Philippi, when he sought news of the response to the “letter of tears” (2:12-13). After telling how he left an opportunity to minister in Troas to go to find Titus in Philippi, he breaks the narrative with a long digression.<\/p>\n<h5>Nature of Apostolic Ministry, 2:14–7:4<\/h5>\n<p>The apostolic ministry in which Paul took part is like the ministry of Jesus, one of suffering and glory. Even in suffering there is triumph in Christ, for Christians share Christ’s triumph. Yet just like the perfumes of a Roman triumph were joy to the victors but meant death for prisoners on their way to execution, so Jesus’ triumph is life to the believer and death to the unbeliever (2:14-17).<\/p>\n<p>This triumph may have sounded like a boast, but Paul is not engaging in self-exaltation. Indeed, he has no need of the letters of commendation that the interloper in Corinth carried from Jerusalem, for the Corinthians are themselves the proof of his ministry (3:1-3). His boast is not in himself but in the new covenant in the Spirit, which unlike the old covenant is not fading (here Paul follows one Jewish interpretation of Ex 34:29-35, that Moses put the veil over his face so the people would not see the glory fade), nor does it veil the presence of God. The new covenant is permanent; it reveals God directly in the Spirit. There is no deceit or hiddenness, for the message is not about Paul but about Jesus, who is light itself (2 Cor 3:4–4:6).<\/p>\n<p>Paul the messenger, however, is simply the cheap, breakable pot that contains the priceless treasure, revealing by way of contrast that the only power in the gospel is God’s power. This contrast of weakness and power is seen in the sufferings of the apostle, a type of living death modeled after the sufferings of Jesus, out of which the life of Jesus flows to others (4:7-15).<\/p>\n<p>Therefore, despite intense suffering, Paul has courage, for he looks beyond this life to the rewards of the coming life. His whole motivation is one of faith, not sight, for he lives already for unseen realities (4:16-18). When he dies, Paul expects to receive an eternal resurrection body. His hope is not of becoming a disembodied soul (“naked”) but of passing immediately into a glorified bodily life, already guaranteed by the presence of the Spirit. This hope was likely the fruit of his near brush with death in Ephesus, when he must have meditated and prayed about what would come at death (5:1-5). Because this future includes Christ’s judgment, Paul wanted to make every effort to live in the light of that judgment, which he already saw by faith (vv 6-10).<\/p>\n<p>Far from trying to commend or exalt himself, Paul was simply presenting what he was—a person filled with the love of Christ and convinced that all should live not for themselves but for Christ (5:11-15). No one should be valued from a merely human point of view, not Paul, nor even Christ (for Paul before his conversion had a human opinion of Christ that his conversion had radically changed); everyone should be valued from the point of view of the new creation. Paul’s job was simply to announce the reconciliation of the new creation, which God has already effected on his side and which only awaits a person’s ratification on the human side (5:16-20).<\/p>\n<p>Paul, then, was a coworker with God, announcing salvation, using every means consistent with God’s character to proclaim the message, and suffering everything imaginable to demonstrate the extent of God’s love (6:1-10). Therefore, Paul had nothing against the Corinthians. If there was any blockage in their relationship with him, it must be on their side (6:11-13).<\/p>\n<h5>Digression on Purity, 6:14–7:1<\/h5>\n<p>Perhaps suspecting that the real block in the relationship was their love of the world, or that the Corinthians might not be totally over the problems mentioned in 1 Corinthians, Paul digressed into a discussion about the purity and sanctification of believers. There are two groups, light and darkness, Christ and the devil, believers and unbelievers. Therefore, as Exodus 25:8, Leviticus 26:11-12, Isaiah 52:11, Ezekiel 37:27, and Hosea 1:10 show (phrases from these passages flow into each other in a style of chain quotation familiar to Jews), Christians should not be closely bound to unbelievers in marriage or in business, for it will affect their moral purity.<\/p>\n<h5>Return to the Nature of the Apostolic Ministry, 7:2-4<\/h5>\n<p>Picking up from 6:13, Paul points out that the Corinthians have nothing substantial against him. He is not criticizing but simply appealing to them in love; even now he is prepared to die for them.<\/p>\n<h5>Explanation Concluded, 7:5-16<\/h5>\n<p>Having concluded his digression, Paul now returns to his journey, which he left in 2:13. When he met Titus, he received good news about Corinth. He was relieved that his “letter of tears” had been effective, not in simply making them sorry but in bringing them to true repentance that yielded zeal, moral purity, and joy. Furthermore, their behavior toward Titus had been so impressive that Titus’s enthusiastic report of his own impressions had further cheered Paul.<\/p>\n<h5>Collection for Jerusalem, 8:1–9:15<\/h5>\n<p>In the context of restored relationships Paul turns to the sensitive topic of the collection for the church in Jerusalem, which had been impoverished through famines in Judea in the 40s. This collection was both an act of charity (cf. Acts 11:27-30; Gal 2:10) and a symbolic act of unity and fellowship between the Gentile and Jewish branches of the church.<\/p>\n<p>The impoverished and suffering church in Macedonia (Philippi) had given eagerly. Therefore, Titus was coming back to help the Corinthians complete what they had begun the previous year (and probably dropped during the controversy with Paul, 2 Cor 8:1-7). The principles of the collection are (1) the Corinthians should follow the example of Jesus, who became poor for them; (2) they should give freely what they can without regretting that they cannot give more, for God values the eagerness to give expressed in action, not the net amount of the gift; and (3) there should be an economic equality among sections of the church, no one section being enriched at the expense of another (cf. Ex 16:18). This economic equality extends to the relationship between two churches a continent apart (2 Cor 8:8-15).<\/p>\n<p>Titus and two absolutely trustworthy men appointed by the churches for this work will come to supervise the final gathering—Paul would have nothing to do with the money personally—for it is important that not only God but the world be able to see the honesty and integrity of the way the church handles money (8:16-24).<\/p>\n<p>In this section Paul points out that he does not need to argue the reasons for this collection; they were aware of them when they began to gather money the year before. This letter is not an argument for the collection but an encouragement to finish the work, so that when Paul arrives with representatives of other churches carrying their contributions, the Corinthians would not be embarrassed by their relatively wealthy churches not being ready or able to give generously, despite Paul’s boasts about their previous eagerness. In saying this, Paul shows himself diplomatic and insightful in motivating human behavior; he makes the best assumptions possible about the present situation (9:1-5).<\/p>\n<p>Paul would not want the Corinthians giving out of guilt, although he, like Jesus (Mt 6:19-20), pointed out that the only real value of money is in giving it to help others. Rather, he wanted them so convinced of God’s generosity and ability to provide that they give freely and joyfully. God wanted to enrich them so they could give more. The giving would result in thanksgiving to God by the recipients, who would also pray for those who gave the gift, thereby binding the church together. A closing reminder of the extent of God’s own giving finishes the section (2 Cor 9:6-15).<\/p>\n<h5>Paul’s Self-Defense, 10:1–13:14<\/h5>\n<p>There is an abrupt change in tone between 9:15 and 10:1. Now, instead of the tone of conciliation found in 1:1–7:16, there is argument and defense, even threat. Paul’s apostleship has been attacked, and he will defend it with vigor.<\/p>\n<p>Paul was indeed a humble person who preferred not to use his authority. Yet when forced, he had something more than authority; he had spiritual power, capable of destroying opposing arguments and bending all to obedience to Jesus. He would use that power in Corinth if he must, though up to that time he had been gentle and had shown this side of his ministry only in letters (10:1-11).<\/p>\n<p>His opponents talked of their qualifications and compared themselves favorably with other ministers. Paul would not enter into this game of comparisons. God had set the sphere of his labors, which was the area in which he founded churches. He was the one who pioneered the church in Corinth, so it is his sphere of ministry, not the interloper’s (and such like him). They boasted in having reaped the benefits of his ministry; Paul could point to an original ministry given by God, for it is God’s commendation in the end that counts (10:13-18).<\/p>\n<p>Yet the Corinthian rebellion is serious enough to force him into self-defense, ridiculous as such an exercise is. He was shocked by how readily they turned away to every novel doctrine that came along. This tendency strikes fear in Paul’s heart (11:1-6).<\/p>\n<p>Paul had been criticized for refusing financial support from Corinth (even though he accepted gifts from other churches; cf. 1 Cor 9). He would continue to refuse such support, for he wanted to undermine the claims of the interloper. If the interloper was really serving God alone, let him work on the same basis as Paul! But since the interloper was false at heart, serving Satan and not God, he sought money from the church. Paul was astonished that in the Corinthians’ vaunted wisdom they did not see through this hypocrisy, yet he hoped that even if he must play the fool in making a self-defense, they would at least accept a fool like Paul. The irony is that his very tender care and concern for the church, his gentleness, was being used against him as a supposed “weakness.” Paul, the opponent argued, knew he was false, so therefore did not dare take money from the Corinthians (11:7-21).<\/p>\n<p>Interlopers claimed to come with authority from Jerusalem. They had letters from the apostles; it is unlikely, however, that the apostles would have approved of their activities. Still, they were Jews with respectable authority behind them. Paul felt compelled to state his own credentials. If they were Jews, he was just as pure a Jew. If they served Christ, could their work and sufferings match his? The list of sufferings both gives historical information not found in Acts and points to tireless labor, including days of fasting (“gone without food”) and nights spent in prayer (“gone without sleep”) (11:21-29).<\/p>\n<p>But this boasting was repulsive to Paul, so he isolated one particular suffering—his escape from Damascus, when he had to hide and slip out of the city in a basket. The story at once shows his effectiveness as an evangelist (in that he was a target of persecution) and shames him, for he could not defend himself and had to slip away under cover of darkness. Yet that weakness was indeed his glory (11:30-33).<\/p>\n<p>His opponents boasted in revelations from God. Paul knew that this boasting was senseless; however, if he must, he would tell them of a revelation superior to theirs, a time when he actually saw the inside of heaven (he is not sure whether it was a vision or an actual bodily experience). This probably happened about <span>AD<\/span> 42, while Paul was in Tarsus, before Barnabas came for him (Acts 9:30; 11:25). Paul disliked telling about this, for God’s power is more easily seen in his weakness. In fact, Paul’s opponents were an affliction of Satan that God allowed to keep Paul humble and to demonstrate his power in Paul’s weakness. (The image of a “thorn in my flesh” is one of enemies—Nm 33:55; Jos 23:13; Paul also describes what he means more clearly in 2 Cor 12:10). If vulnerability shows God’s power, Paul willingly accepts the weakness (12:1-10).<\/p>\n<p>Paul felt ashamed that he had to boast. The opponents boasted in coming from the Jerusalem “superapostles.” Paul pointed out that he was their equal, although both are nothing. God had set his mark upon Paul’s work. With biting irony he asks forgiveness for not having taken money from the Corinthians (12:11-13).<\/p>\n<p>Yet Paul would come a third time, and he would keep to the same policy of not taking any support from them but giving himself freely to them, just as Jesus had done on earth. Not only he, but all his envoys, kept to the same policy. No one could accuse him of deceit or inconsistency (12:14-18). However, he feared coming to them, for he knew that the community had not just rebelled against him but was also in internal disorder. This disunity and immorality would humble and pain Paul (12:19–13:4).<\/p>\n<p>Therefore, the Corinthians had better examine themselves. Were they really following Jesus or not? If so, they should see that Paul was also following Jesus. Yet Paul’s concern was not for his own position—he was content to be rejected (“weak”)—but for their following the truth. He hoped for their repentance, not to protect himself, but so that he need not be severe when he came (13:5-10).<\/p>\n<p>Probably taking the pen from the scribe at this point, Paul closes with a final appeal to repent and come to unity as a church. Brief greetings from the church in Macedonia and a formal blessing closes his correspondence with the Corinthians (vv 11-13).<\/p>\n<p><em>See also<\/em> Acts of the Apostles, Book of the; Corinth; Corinthians, First Letter to the; Paul, The Apostle.<\/p>","content_en":"<h3>CORINTHIANS, Second Letter to the<\/h3>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date and Origin<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The apostle Paul is the acknowledged author of 2 Corinthians. While some scholars argue that 2 Corinthians 2:14–7:4 and 10–13 are separate letters, only in the case of 6:14–7:1 is Paul’s authorship disputed. This section is admittedly a strange digression, but stranger still would be the thought that an editor could have inserted it in such an unusual place. Also the repetition of thought in 7:2 from 6:13 indicates that Paul is aware that he has digressed from his topic and is repeating a phrase to bring his readers back to the subject.<\/p>\n<p class=\"h2\" id=\"DateandOrigin\">Date and Origin<\/p>\n<p>After writing both the “previous letter” (1 Cor 5:9) and 1 Corinthians from Ephesus in <span>AD<\/span> 55, Paul continued to work there. Sometime during the next year a crisis arose in Corinth. Paul made a quick trip across the Aegean Sea, but he could not resolve the crisis, and due to the personal opposition of a leader in the church (likely an interloper bearing letters of recommendation from Jerusalem), he had to withdraw (2 Cor 2:1, 5). Returning to Ephesus from this “painful visit,” Paul dispatched Titus with a blistering “letter of tears,” his third letter to that church (2 Cor 2:4; 7:8, 12), which led to the excommunication of the leader and the repentance of the church. This letter has been lost. Meanwhile a situation erupted in Ephesus during which death (probably execution) seemed so certain that Paul despaired of life (see Acts 19:23-41; cf. Rom 16:4; 2 Cor 1:8-9). Paul was not killed, but his escape seemed miraculous.<\/p>\n<p>Leaving Ephesus in early <span>AD<\/span> 56, Paul traveled north to Troas seeking Titus and news of Corinth. Unable to endure without news, he abandoned a promising mission in Troas and sailed to Philippi. There he met Titus, who explained the change of heart in Corinth. Second Corinthians 1–9 responds to this situation, with chapters 8–9 preparing the Corinthians for an upcoming visit. Later Paul received further news from Corinth that renewed opposition to him was present. In response he penned the self-defense found in 2 Corinthians 10–13. Paul followed up the letter with a visit later in the year (Acts 20:2-3). We do not know the response to 2 Corinthians or the outcome of his final visit, but later the troubled history of the Corinthian church continued, with another Christian leader needing to write a letter at the end of the century (Epistle of Clement).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The Corinthian house churches always had great diversity. While those who liked Apollos undoubtedly despised Paul’s crude style, others who preferred Peter likely appealed beyond Paul to the more genuine “original” apostles in Jerusalem with their Jewish customs (1 Cor 1). Traveling teachers with letters of commendation from these apostles easily drew a following when they came to Corinth and undermined Paul’s authority and even his character. Furthermore, because of this outside influence, the collection for the poor in Jerusalem that Paul had initiated (16:1-4) was left in abeyance, both because it was connected to Paul and because the teachers themselves were taking money from the church. Paul writes to reaffirm his love and to repair the damage caused by the interloper.<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>In the first section of the letter, Paul has two main purposes. The first is to cement his restored relationship with Corinth, explaining situations, forgiving those who opposed him, and reflecting on the nature of ministry. For Paul, ministry meant both intense suffering and comfort. Physical and emotional suffering came from the situations and people he worked with, but his knowledge of future reward and his experience of the power of God working in him brought profound joy and comfort. Due to his own recent brush with death, Paul also reflects on what happens at death. His expectation is to receive a resurrection body and be in the presence of Jesus at death.<\/p>\n<p>The second purpose of this section is to get the collection for Jerusalem on track again. In this context he gives major teaching on giving and Christian economics: Christians are to follow Christ in giving freely; economic equality is the principle governing who gives to whom.<\/p>\n<p>The second section of the letter is an impassioned self-defense, refuting the interloper’s claims to superiority. Neither oratory nor pedigree counts in Christian ministry, but only the call of God.<\/p>\n<p>In both sections one observes Paul’s deep desire for the unity of the church, both unity within the local community and unity with leaders appointed by God, such as Paul.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Greeting, 1:1-7<\/h5>\n<p>A standard greeting (2 Cor 1:1-2) comes before Paul’s usual thanksgiving (vv 3-7). The topic of the thanksgiving—comfort in the midst of suffering—is the topic of chapters 1–7. Paul knows what it is to suffer, but it is in suffering that he has experienced God’s comfort, which he passes on to the Corinthians.<\/p>\n<h5>Paul’s Explanation, 1:8–2:13<\/h5>\n<p>Paul informs them of the danger he had suffered in Ephesus, one so great that he did not believe he would survive. His eventual survival seemed like a virtual resurrection, reinforcing his conviction that God, not human strength, is the only Christian refuge (1:8-11). In that and in all situations, Paul’s one boast is that of a clear conscience before God (vv 12-14).<\/p>\n<p>Paul had told them of plans for a double visit (cf. 1 Cor 16:5-6), but except for his brief “painful visit,” he had not fulfilled his plan (2 Cor 1:15–2:4). He defends himself from charges of either not planning in the Spirit or hypocritical vacillation. He was indeed as good as his word (cf. Jas 5:12), for his life reflected God’s fulfilled promise in Jesus, but he had changed plans so as not to repeat the “painful visit” of the previous year. It was love, not fickleness, that motivated the delayed visit.<\/p>\n<p>The Corinthians had responded to Paul’s “letter of tears” by excommunicating the person who had opposed Paul (not the same person as in 1 Cor 5). Since the person became repentant, Paul called for his restoration to the community, freely and graciously forgiving the man who had hurt him. Excommunication is for the unrepentant; its purpose is complete once the person repents (2 Cor 2:5-11).<\/p>\n<p>Paul then recounted his journey from Ephesus to Philippi, when he sought news of the response to the “letter of tears” (2:12-13). After telling how he left an opportunity to minister in Troas to go to find Titus in Philippi, he breaks the narrative with a long digression.<\/p>\n<h5>Nature of Apostolic Ministry, 2:14–7:4<\/h5>\n<p>The apostolic ministry in which Paul took part is like the ministry of Jesus, one of suffering and glory. Even in suffering there is triumph in Christ, for Christians share Christ’s triumph. Yet just like the perfumes of a Roman triumph were joy to the victors but meant death for prisoners on their way to execution, so Jesus’ triumph is life to the believer and death to the unbeliever (2:14-17).<\/p>\n<p>This triumph may have sounded like a boast, but Paul is not engaging in self-exaltation. Indeed, he has no need of the letters of commendation that the interloper in Corinth carried from Jerusalem, for the Corinthians are themselves the proof of his ministry (3:1-3). His boast is not in himself but in the new covenant in the Spirit, which unlike the old covenant is not fading (here Paul follows one Jewish interpretation of Ex 34:29-35, that Moses put the veil over his face so the people would not see the glory fade), nor does it veil the presence of God. The new covenant is permanent; it reveals God directly in the Spirit. There is no deceit or hiddenness, for the message is not about Paul but about Jesus, who is light itself (2 Cor 3:4–4:6).<\/p>\n<p>Paul the messenger, however, is simply the cheap, breakable pot that contains the priceless treasure, revealing by way of contrast that the only power in the gospel is God’s power. This contrast of weakness and power is seen in the sufferings of the apostle, a type of living death modeled after the sufferings of Jesus, out of which the life of Jesus flows to others (4:7-15).<\/p>\n<p>Therefore, despite intense suffering, Paul has courage, for he looks beyond this life to the rewards of the coming life. His whole motivation is one of faith, not sight, for he lives already for unseen realities (4:16-18). When he dies, Paul expects to receive an eternal resurrection body. His hope is not of becoming a disembodied soul (“naked”) but of passing immediately into a glorified bodily life, already guaranteed by the presence of the Spirit. This hope was likely the fruit of his near brush with death in Ephesus, when he must have meditated and prayed about what would come at death (5:1-5). Because this future includes Christ’s judgment, Paul wanted to make every effort to live in the light of that judgment, which he already saw by faith (vv 6-10).<\/p>\n<p>Far from trying to commend or exalt himself, Paul was simply presenting what he was—a person filled with the love of Christ and convinced that all should live not for themselves but for Christ (5:11-15). No one should be valued from a merely human point of view, not Paul, nor even Christ (for Paul before his conversion had a human opinion of Christ that his conversion had radically changed); everyone should be valued from the point of view of the new creation. Paul’s job was simply to announce the reconciliation of the new creation, which God has already effected on his side and which only awaits a person’s ratification on the human side (5:16-20).<\/p>\n<p>Paul, then, was a coworker with God, announcing salvation, using every means consistent with God’s character to proclaim the message, and suffering everything imaginable to demonstrate the extent of God’s love (6:1-10). Therefore, Paul had nothing against the Corinthians. If there was any blockage in their relationship with him, it must be on their side (6:11-13).<\/p>\n<h5>Digression on Purity, 6:14–7:1<\/h5>\n<p>Perhaps suspecting that the real block in the relationship was their love of the world, or that the Corinthians might not be totally over the problems mentioned in 1 Corinthians, Paul digressed into a discussion about the purity and sanctification of believers. There are two groups, light and darkness, Christ and the devil, believers and unbelievers. Therefore, as Exodus 25:8, Leviticus 26:11-12, Isaiah 52:11, Ezekiel 37:27, and Hosea 1:10 show (phrases from these passages flow into each other in a style of chain quotation familiar to Jews), Christians should not be closely bound to unbelievers in marriage or in business, for it will affect their moral purity.<\/p>\n<h5>Return to the Nature of the Apostolic Ministry, 7:2-4<\/h5>\n<p>Picking up from 6:13, Paul points out that the Corinthians have nothing substantial against him. He is not criticizing but simply appealing to them in love; even now he is prepared to die for them.<\/p>\n<h5>Explanation Concluded, 7:5-16<\/h5>\n<p>Having concluded his digression, Paul now returns to his journey, which he left in 2:13. When he met Titus, he received good news about Corinth. He was relieved that his “letter of tears” had been effective, not in simply making them sorry but in bringing them to true repentance that yielded zeal, moral purity, and joy. Furthermore, their behavior toward Titus had been so impressive that Titus’s enthusiastic report of his own impressions had further cheered Paul.<\/p>\n<h5>Collection for Jerusalem, 8:1–9:15<\/h5>\n<p>In the context of restored relationships Paul turns to the sensitive topic of the collection for the church in Jerusalem, which had been impoverished through famines in Judea in the 40s. This collection was both an act of charity (cf. Acts 11:27-30; Gal 2:10) and a symbolic act of unity and fellowship between the Gentile and Jewish branches of the church.<\/p>\n<p>The impoverished and suffering church in Macedonia (Philippi) had given eagerly. Therefore, Titus was coming back to help the Corinthians complete what they had begun the previous year (and probably dropped during the controversy with Paul, 2 Cor 8:1-7). The principles of the collection are (1) the Corinthians should follow the example of Jesus, who became poor for them; (2) they should give freely what they can without regretting that they cannot give more, for God values the eagerness to give expressed in action, not the net amount of the gift; and (3) there should be an economic equality among sections of the church, no one section being enriched at the expense of another (cf. Ex 16:18). This economic equality extends to the relationship between two churches a continent apart (2 Cor 8:8-15).<\/p>\n<p>Titus and two absolutely trustworthy men appointed by the churches for this work will come to supervise the final gathering—Paul would have nothing to do with the money personally—for it is important that not only God but the world be able to see the honesty and integrity of the way the church handles money (8:16-24).<\/p>\n<p>In this section Paul points out that he does not need to argue the reasons for this collection; they were aware of them when they began to gather money the year before. This letter is not an argument for the collection but an encouragement to finish the work, so that when Paul arrives with representatives of other churches carrying their contributions, the Corinthians would not be embarrassed by their relatively wealthy churches not being ready or able to give generously, despite Paul’s boasts about their previous eagerness. In saying this, Paul shows himself diplomatic and insightful in motivating human behavior; he makes the best assumptions possible about the present situation (9:1-5).<\/p>\n<p>Paul would not want the Corinthians giving out of guilt, although he, like Jesus (Mt 6:19-20), pointed out that the only real value of money is in giving it to help others. Rather, he wanted them so convinced of God’s generosity and ability to provide that they give freely and joyfully. God wanted to enrich them so they could give more. The giving would result in thanksgiving to God by the recipients, who would also pray for those who gave the gift, thereby binding the church together. A closing reminder of the extent of God’s own giving finishes the section (2 Cor 9:6-15).<\/p>\n<h5>Paul’s Self-Defense, 10:1–13:14<\/h5>\n<p>There is an abrupt change in tone between 9:15 and 10:1. Now, instead of the tone of conciliation found in 1:1–7:16, there is argument and defense, even threat. Paul’s apostleship has been attacked, and he will defend it with vigor.<\/p>\n<p>Paul was indeed a humble person who preferred not to use his authority. Yet when forced, he had something more than authority; he had spiritual power, capable of destroying opposing arguments and bending all to obedience to Jesus. He would use that power in Corinth if he must, though up to that time he had been gentle and had shown this side of his ministry only in letters (10:1-11).<\/p>\n<p>His opponents talked of their qualifications and compared themselves favorably with other ministers. Paul would not enter into this game of comparisons. God had set the sphere of his labors, which was the area in which he founded churches. He was the one who pioneered the church in Corinth, so it is his sphere of ministry, not the interloper’s (and such like him). They boasted in having reaped the benefits of his ministry; Paul could point to an original ministry given by God, for it is God’s commendation in the end that counts (10:13-18).<\/p>\n<p>Yet the Corinthian rebellion is serious enough to force him into self-defense, ridiculous as such an exercise is. He was shocked by how readily they turned away to every novel doctrine that came along. This tendency strikes fear in Paul’s heart (11:1-6).<\/p>\n<p>Paul had been criticized for refusing financial support from Corinth (even though he accepted gifts from other churches; cf. 1 Cor 9). He would continue to refuse such support, for he wanted to undermine the claims of the interloper. If the interloper was really serving God alone, let him work on the same basis as Paul! But since the interloper was false at heart, serving Satan and not God, he sought money from the church. Paul was astonished that in the Corinthians’ vaunted wisdom they did not see through this hypocrisy, yet he hoped that even if he must play the fool in making a self-defense, they would at least accept a fool like Paul. The irony is that his very tender care and concern for the church, his gentleness, was being used against him as a supposed “weakness.” Paul, the opponent argued, knew he was false, so therefore did not dare take money from the Corinthians (11:7-21).<\/p>\n<p>Interlopers claimed to come with authority from Jerusalem. They had letters from the apostles; it is unlikely, however, that the apostles would have approved of their activities. Still, they were Jews with respectable authority behind them. Paul felt compelled to state his own credentials. If they were Jews, he was just as pure a Jew. If they served Christ, could their work and sufferings match his? The list of sufferings both gives historical information not found in Acts and points to tireless labor, including days of fasting (“gone without food”) and nights spent in prayer (“gone without sleep”) (11:21-29).<\/p>\n<p>But this boasting was repulsive to Paul, so he isolated one particular suffering—his escape from Damascus, when he had to hide and slip out of the city in a basket. The story at once shows his effectiveness as an evangelist (in that he was a target of persecution) and shames him, for he could not defend himself and had to slip away under cover of darkness. Yet that weakness was indeed his glory (11:30-33).<\/p>\n<p>His opponents boasted in revelations from God. Paul knew that this boasting was senseless; however, if he must, he would tell them of a revelation superior to theirs, a time when he actually saw the inside of heaven (he is not sure whether it was a vision or an actual bodily experience). This probably happened about <span>AD<\/span> 42, while Paul was in Tarsus, before Barnabas came for him (Acts 9:30; 11:25). Paul disliked telling about this, for God’s power is more easily seen in his weakness. In fact, Paul’s opponents were an affliction of Satan that God allowed to keep Paul humble and to demonstrate his power in Paul’s weakness. (The image of a “thorn in my flesh” is one of enemies—Nm 33:55; Jos 23:13; Paul also describes what he means more clearly in 2 Cor 12:10). If vulnerability shows God’s power, Paul willingly accepts the weakness (12:1-10).<\/p>\n<p>Paul felt ashamed that he had to boast. The opponents boasted in coming from the Jerusalem “superapostles.” Paul pointed out that he was their equal, although both are nothing. God had set his mark upon Paul’s work. With biting irony he asks forgiveness for not having taken money from the Corinthians (12:11-13).<\/p>\n<p>Yet Paul would come a third time, and he would keep to the same policy of not taking any support from them but giving himself freely to them, just as Jesus had done on earth. Not only he, but all his envoys, kept to the same policy. No one could accuse him of deceit or inconsistency (12:14-18). However, he feared coming to them, for he knew that the community had not just rebelled against him but was also in internal disorder. This disunity and immorality would humble and pain Paul (12:19–13:4).<\/p>\n<p>Therefore, the Corinthians had better examine themselves. Were they really following Jesus or not? If so, they should see that Paul was also following Jesus. Yet Paul’s concern was not for his own position—he was content to be rejected (“weak”)—but for their following the truth. He hoped for their repentance, not to protect himself, but so that he need not be severe when he came (13:5-10).<\/p>\n<p>Probably taking the pen from the scribe at this point, Paul closes with a final appeal to repent and come to unity as a church. Brief greetings from the church in Macedonia and a formal blessing closes his correspondence with the Corinthians (vv 11-13).<\/p>\n<p><em>See also<\/em> Acts of the Apostles, Book of the; Corinth; Corinthians, First Letter to the; Paul, The Apostle.<\/p>","summary_ro":"CORINTHIANS, Second Letter to the Preview • Author • Date and Origin • Background • Purpose and Teaching • Content Author The apostle Paul is the acknowledged author of 2 Corinthians. While some scholars argue that 2 Corinthians 2:14–7:4 and 10–13 are separate letters, only in the case of 6:14–7:1 is Paul’s authorship disputed. This section is admittedly a strange digression, but stranger still would be the thought that an editor could have inserted it in such an unusual place. Also the repet...","summary_en":"CORINTHIANS, Second Letter to the Preview • Author • Date and Origin • Background • Purpose and Teaching • Content Author The apostle Paul is the acknowledged author of 2 Corinthians. While some scholars argue that 2 Corinthians 2:14–7:4 and 10–13 are separate letters, only in the case of 6:14–7:1 is Paul’s authorship disputed. This section is admittedly a strange digression, but stranger still would be the thought that an editor could have inserted it in such an unusual place. Also the repet...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17549,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Inheritance","title_en":"Inheritance","content_ro":"<h3>INHERITANCE<\/h3>\n<p>Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times.<\/p>\n<p class=\"h2\" id=\"LegalandHistoricalAspect\">Legal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\n<p>We learn something of early-second-millennium <span>BC<\/span> practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. Yet exceptions abound. Ishmael (Gn 16:15; 17:15-21), Esau (25:23), and Reuben (49:3-4) did not receive the birthright. Another item of special interest is Abraham’s suggestion that, in the absence of a son, his servant Eliezer might be regarded as the heir (15:2-5); scholars have found confirmation of this practice in Hurrian legal documents of the second millennium.<\/p>\n<h5>The Hebrew Nation<\/h5>\n<p>According to Deuteronomy 21:15-17, Hebrew firstborns were legally entitled to a double portion of the inheritance. Israelite law also made provision for widows through the practice of levirate marriage (Dt 25:5; see Gn 38:8; Ru 4:5).<\/p>\n<p>According to Numbers 27:1-11, the daughters of Zelophehad argued that they should receive the inheritance since their father had died without sons. Consequently, God decreed that if a man died without sons, the inheritance should be transferred to his daughter; if he had no daughter, to his brothers; if he had no brothers, to his nearest relatives. This particular incident also illustrates the importance of preserving tribal possessions: the daughters of Zelophehad were not allowed to marry outside the tribe of Manasseh, for this would mean transferral of the property to another tribe (Nm 36).<\/p>\n<p>How highly the Israelites valued their family’s inherited possessions may be gathered from Leviticus 25:25-28. If an individual sold his land for financial reasons, provision must be made for a relative to redeem it; if he had no near relative, he could still purchase it back at a later time, and even if he could not afford to do so, the land automatically reverted to him in the Year of Jubilee, when all debts were canceled (note also Lv 27:14-25).<\/p>\n<h5>In the New Testament<\/h5>\n<p>Apart from the reference to levirate marriage in Matthew 22:23-33 (Mk 12:18-27; Lk 20:27-40), the NT has little to say about principles of property transferral during Roman times.<\/p>\n<p>In the parable of the prodigal son, the younger son in the family requested his share of the inheritance (Lk 15:12). One should also note that the elder son, who with false piety looked down on his brother’s behavior, had not protested when his brother asked for the inheritance; on the contrary, the elder brother too, without complaining, received his share—presumably a double portion.<\/p>\n<p>In another significant passage (Gal 4:1-2) Paul, seeking to illustrate a theological point, refers to secular practices. An heir, he tells us, is subject to guardians and managers during his childhood, up to the time he actually inherits. The point Paul wants to establish is clear enough, but the illustration does not coincide with what we know of Roman law and unfortunately scholars have been unable to identify the precise social custom in view. It may be that Paul was making reference, in general rather than strict legal terms, to some practice with which he and the Galatians were familiar.<\/p>\n<p class=\"h2\" id=\"TheologicalAspect\">Theological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\n<p>The conviction that God gave Palestine to the Israelites for their inheritance serves as a bridge between the historical and the theological data. The historical element lies in the obvious fact that the Promised Land, a physical entity, was certainly occupied by the Hebrews and distributed among their tribes. Theologically, however, the Scriptures speak of this occupation as a divine gift; in effect, even the method of distribution was based on the concept that the land belongs to God (Lv 25:23; see Ex 15:17; Jos 22:27; Ez 38:16; Jl 1:6).<\/p>\n<p>The theme goes back to Genesis 12:1-3. God, in choosing Abraham, instructed him to move to a new country and promised to make him a great and blessed nation (Heb 11:8). The significance of the land in this Abrahamic promise is made more explicit later, when we are told that God promised to give Canaan to Abraham’s descendants after four centuries of Egyptian bondage (Gn 15:12-21; see Acts 7:5).<\/p>\n<p>Since Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means <em>to take possession<\/em> of it. Israel must trust God, whose land it is, to give them the victory (Jos 1:1-9; 21:43-45; Jgs 7:2; Ps 44:1-3; Acts 13:19). Once they conquered the land, it was apportioned among the tribes according to their size (following the instructions in Nm 26:52-54). God further commanded the people to divide the land by lot (vv 55-56). Thus, from the initial promise to Abraham, to the actual apportionment of the land and even with reference to the future (Is 60:21; Ez 45:1-8; 47:13–48:29), the people were made fully aware that their inheritance lay in the hands of a sovereign Lord.<\/p>\n<h5>The Believer’s Inheritance<\/h5>\n<p>In the OT we find the concept of inheritance transferred from the purely physical to the spiritual. The tribe of Levi, which constituted the priestly clan, received no inheritance, because “the Lord is their inheritance” (Dt 18:1-2; see Nm 18:8-24). The Levites, in other words, received no land apportionment, but in their service to God they could begin to enjoy the fuller blessings to which the land inheritance pointed.<\/p>\n<p>That this truth could not be restricted to Levites is hinted at in Exodus 19:6, where the whole nation is called “a kingdom of priests” (see 1 Pt 2:9). Psalm 16 makes it clear that no one understood more clearly than David what those words entailed. Even if he were deprived of Israel’s physical inheritance, he had received by lot a more beautiful heritage, the Lord himself, in whose presence he found full joy and everlasting pleasures (Ps 16:5-6, 11; see also Pss 73:25-26; 142:5; Is 58:14; Lam 3:24).<\/p>\n<p>In later Judaism, during and after the intertestamental period, the figure was extended considerably. For example, the rabbis began to speak of the law as the inheritance of the faithful. Further, they might give the idea a negative turn, as when the wicked are said to inherit hell (cf. Jb 27:13). Neither of these figures is found in the NT.<\/p>\n<p>We also read in Jewish literature statements about inheriting the age to come, the kingdom, eternal life; these ideas occur frequently in the NT (Mt 19:29; 25:34; Lk 10:25; 18:18; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Ti 3:7; Jas 2:5). Such an inheritance, however, belongs only to those who are sanctified by God’s word (Acts 20:32; 26:18; Col 1:12; note also Jn 17:17; Col 3:23-24). These future blessings do not exclude the physical (Mt 5:5; note Ps 37:11, 29; Is 60:21; Rom 4:13; 2 Pt 3:13), but they certainly exclude human frailty, for God’s inheritance is imperishable (1 Cor 15:50). In short, our heritage is nothing less than full salvation (Heb 1:14; 11:7), which God carefully guards for us in heaven (1 Pt 1:4).<\/p>\n<p>Doubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even <em>now<\/em> to receive the promised inheritance. The Gospel of John frequently stresses the present reality of eternal life, as does the Letter to the Hebrews (cf. 6:12-17 with 9:15 and 11:13, 39-40).<\/p>\n<p>Paul treats this whole matter thoroughly in Galatians 3:7–4:7. In response to the Judaizers, who claim that the Abrahamic inheritance is restricted to those who become Jews through circumcision, Paul argues vigorously that Abraham’s true children are those who believe, whether Jew or Gentile (3:7; see Acts 26:16-18; Eph 3:6). They become heirs of God’s promise, for they receive the Spirit (Gal 3:14). The principle of inheritance is promise, not the Law (v 18). Those who believe are brought into union with Christ (vv 27-29); but then they are not merely Abraham’s children but God’s (v 26), for Christ is the Son of God and God has determined to send the Spirit of his Son to believers so that they too may call God <em>Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\n<p>Indeed, Christ himself as the Son is the true heir (Mt 21:38; Mk 12:7; Lk 20:14); he has inherited a name above every name (Phil 2:9; Heb 1:4) and has been appointed heir of all things (Heb 1:2; see Ps 2:7-8; Mt 28:18). But by his grace, all who become his through faith are counted joint heirs with him (Rom 8:17).<\/p>\n<h5>God’s Inheritance<\/h5>\n<p>With a bold shift in the metaphor, the Scriptures speak of believers as God’s inheritance. In the beautiful “Song of Moses” the author speaks of God as the Israelites’ Father (Dt 32:6), who has taken special interest in their inheritance (v 8). Then we are told why God cares: “For the <span>Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, <span>niv<\/span>). This theme becomes very prominent throughout the OT (e.g., Dt 9:26-29; 1 Kgs 8:51-53; Pss 28:9; 33:12; 74:2; Is 19:25; Jer 10:16; Zec 2:12). Elsewhere, Israel is spoken of as God’s special possession (e.g., Ex 19:5; Dt 7:6).<\/p>\n<p>In Ephesians 1:14 “the redemption of the possession” refers to the final salvation of believers, who are God’s treasure. Further, “we have obtained an inheritance” (Eph 1:11) may well be translated, “we have been made an inheritance,” that is, been “chosen as God’s portion,” a view supported by verse 18. No more fundamental idea than this can be found in Scripture, and its essence is expressed by the words of the One who sits on the throne: “He who conquers shall have this heritage, and I will be his God and he shall be my son” (Rv 21:7, <span>rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\n<p><em>See also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","content_en":"<h3>INHERITANCE<\/h3>\n<p>Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times.<\/p>\n<p class=\"h2\" id=\"LegalandHistoricalAspect\">Legal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\n<p>We learn something of early-second-millennium <span>BC<\/span> practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. Yet exceptions abound. Ishmael (Gn 16:15; 17:15-21), Esau (25:23), and Reuben (49:3-4) did not receive the birthright. Another item of special interest is Abraham’s suggestion that, in the absence of a son, his servant Eliezer might be regarded as the heir (15:2-5); scholars have found confirmation of this practice in Hurrian legal documents of the second millennium.<\/p>\n<h5>The Hebrew Nation<\/h5>\n<p>According to Deuteronomy 21:15-17, Hebrew firstborns were legally entitled to a double portion of the inheritance. Israelite law also made provision for widows through the practice of levirate marriage (Dt 25:5; see Gn 38:8; Ru 4:5).<\/p>\n<p>According to Numbers 27:1-11, the daughters of Zelophehad argued that they should receive the inheritance since their father had died without sons. Consequently, God decreed that if a man died without sons, the inheritance should be transferred to his daughter; if he had no daughter, to his brothers; if he had no brothers, to his nearest relatives. This particular incident also illustrates the importance of preserving tribal possessions: the daughters of Zelophehad were not allowed to marry outside the tribe of Manasseh, for this would mean transferral of the property to another tribe (Nm 36).<\/p>\n<p>How highly the Israelites valued their family’s inherited possessions may be gathered from Leviticus 25:25-28. If an individual sold his land for financial reasons, provision must be made for a relative to redeem it; if he had no near relative, he could still purchase it back at a later time, and even if he could not afford to do so, the land automatically reverted to him in the Year of Jubilee, when all debts were canceled (note also Lv 27:14-25).<\/p>\n<h5>In the New Testament<\/h5>\n<p>Apart from the reference to levirate marriage in Matthew 22:23-33 (Mk 12:18-27; Lk 20:27-40), the NT has little to say about principles of property transferral during Roman times.<\/p>\n<p>In the parable of the prodigal son, the younger son in the family requested his share of the inheritance (Lk 15:12). One should also note that the elder son, who with false piety looked down on his brother’s behavior, had not protested when his brother asked for the inheritance; on the contrary, the elder brother too, without complaining, received his share—presumably a double portion.<\/p>\n<p>In another significant passage (Gal 4:1-2) Paul, seeking to illustrate a theological point, refers to secular practices. An heir, he tells us, is subject to guardians and managers during his childhood, up to the time he actually inherits. The point Paul wants to establish is clear enough, but the illustration does not coincide with what we know of Roman law and unfortunately scholars have been unable to identify the precise social custom in view. It may be that Paul was making reference, in general rather than strict legal terms, to some practice with which he and the Galatians were familiar.<\/p>\n<p class=\"h2\" id=\"TheologicalAspect\">Theological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\n<p>The conviction that God gave Palestine to the Israelites for their inheritance serves as a bridge between the historical and the theological data. The historical element lies in the obvious fact that the Promised Land, a physical entity, was certainly occupied by the Hebrews and distributed among their tribes. Theologically, however, the Scriptures speak of this occupation as a divine gift; in effect, even the method of distribution was based on the concept that the land belongs to God (Lv 25:23; see Ex 15:17; Jos 22:27; Ez 38:16; Jl 1:6).<\/p>\n<p>The theme goes back to Genesis 12:1-3. God, in choosing Abraham, instructed him to move to a new country and promised to make him a great and blessed nation (Heb 11:8). The significance of the land in this Abrahamic promise is made more explicit later, when we are told that God promised to give Canaan to Abraham’s descendants after four centuries of Egyptian bondage (Gn 15:12-21; see Acts 7:5).<\/p>\n<p>Since Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means <em>to take possession<\/em> of it. Israel must trust God, whose land it is, to give them the victory (Jos 1:1-9; 21:43-45; Jgs 7:2; Ps 44:1-3; Acts 13:19). Once they conquered the land, it was apportioned among the tribes according to their size (following the instructions in Nm 26:52-54). God further commanded the people to divide the land by lot (vv 55-56). Thus, from the initial promise to Abraham, to the actual apportionment of the land and even with reference to the future (Is 60:21; Ez 45:1-8; 47:13–48:29), the people were made fully aware that their inheritance lay in the hands of a sovereign Lord.<\/p>\n<h5>The Believer’s Inheritance<\/h5>\n<p>In the OT we find the concept of inheritance transferred from the purely physical to the spiritual. The tribe of Levi, which constituted the priestly clan, received no inheritance, because “the Lord is their inheritance” (Dt 18:1-2; see Nm 18:8-24). The Levites, in other words, received no land apportionment, but in their service to God they could begin to enjoy the fuller blessings to which the land inheritance pointed.<\/p>\n<p>That this truth could not be restricted to Levites is hinted at in Exodus 19:6, where the whole nation is called “a kingdom of priests” (see 1 Pt 2:9). Psalm 16 makes it clear that no one understood more clearly than David what those words entailed. Even if he were deprived of Israel’s physical inheritance, he had received by lot a more beautiful heritage, the Lord himself, in whose presence he found full joy and everlasting pleasures (Ps 16:5-6, 11; see also Pss 73:25-26; 142:5; Is 58:14; Lam 3:24).<\/p>\n<p>In later Judaism, during and after the intertestamental period, the figure was extended considerably. For example, the rabbis began to speak of the law as the inheritance of the faithful. Further, they might give the idea a negative turn, as when the wicked are said to inherit hell (cf. Jb 27:13). Neither of these figures is found in the NT.<\/p>\n<p>We also read in Jewish literature statements about inheriting the age to come, the kingdom, eternal life; these ideas occur frequently in the NT (Mt 19:29; 25:34; Lk 10:25; 18:18; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Ti 3:7; Jas 2:5). Such an inheritance, however, belongs only to those who are sanctified by God’s word (Acts 20:32; 26:18; Col 1:12; note also Jn 17:17; Col 3:23-24). These future blessings do not exclude the physical (Mt 5:5; note Ps 37:11, 29; Is 60:21; Rom 4:13; 2 Pt 3:13), but they certainly exclude human frailty, for God’s inheritance is imperishable (1 Cor 15:50). In short, our heritage is nothing less than full salvation (Heb 1:14; 11:7), which God carefully guards for us in heaven (1 Pt 1:4).<\/p>\n<p>Doubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even <em>now<\/em> to receive the promised inheritance. The Gospel of John frequently stresses the present reality of eternal life, as does the Letter to the Hebrews (cf. 6:12-17 with 9:15 and 11:13, 39-40).<\/p>\n<p>Paul treats this whole matter thoroughly in Galatians 3:7–4:7. In response to the Judaizers, who claim that the Abrahamic inheritance is restricted to those who become Jews through circumcision, Paul argues vigorously that Abraham’s true children are those who believe, whether Jew or Gentile (3:7; see Acts 26:16-18; Eph 3:6). They become heirs of God’s promise, for they receive the Spirit (Gal 3:14). The principle of inheritance is promise, not the Law (v 18). Those who believe are brought into union with Christ (vv 27-29); but then they are not merely Abraham’s children but God’s (v 26), for Christ is the Son of God and God has determined to send the Spirit of his Son to believers so that they too may call God <em>Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\n<p>Indeed, Christ himself as the Son is the true heir (Mt 21:38; Mk 12:7; Lk 20:14); he has inherited a name above every name (Phil 2:9; Heb 1:4) and has been appointed heir of all things (Heb 1:2; see Ps 2:7-8; Mt 28:18). But by his grace, all who become his through faith are counted joint heirs with him (Rom 8:17).<\/p>\n<h5>God’s Inheritance<\/h5>\n<p>With a bold shift in the metaphor, the Scriptures speak of believers as God’s inheritance. In the beautiful “Song of Moses” the author speaks of God as the Israelites’ Father (Dt 32:6), who has taken special interest in their inheritance (v 8). Then we are told why God cares: “For the <span>Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, <span>niv<\/span>). This theme becomes very prominent throughout the OT (e.g., Dt 9:26-29; 1 Kgs 8:51-53; Pss 28:9; 33:12; 74:2; Is 19:25; Jer 10:16; Zec 2:12). Elsewhere, Israel is spoken of as God’s special possession (e.g., Ex 19:5; Dt 7:6).<\/p>\n<p>In Ephesians 1:14 “the redemption of the possession” refers to the final salvation of believers, who are God’s treasure. Further, “we have obtained an inheritance” (Eph 1:11) may well be translated, “we have been made an inheritance,” that is, been “chosen as God’s portion,” a view supported by verse 18. No more fundamental idea than this can be found in Scripture, and its essence is expressed by the words of the One who sits on the throne: “He who conquers shall have this heritage, and I will be his God and he shall be my son” (Rv 21:7, <span>rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\n<p><em>See also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","summary_ro":"INHERITANCE Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times. Legal and Historical Aspect The Patriarchs We learn something of early-second-millennium BC practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. ...","summary_en":"INHERITANCE Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times. Legal and Historical Aspect The Patriarchs We learn something of early-second-millennium BC practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. ...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":44380,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:12","title_en":"Study Note: Leviticul 26:12","content_ro":"<p><strong>26:12<\/strong> <em>your God . . . my people:<\/em> The covenant bound the parties to one another, making each belong to the other.<\/p>","content_en":"<p><strong>26:12<\/strong> <em>your God . . . my people:<\/em> The covenant bound the parties to one another, making each belong to the other.<\/p>","summary_ro":"26:12 your God . . . my people: The covenant bound the parties to one another, making each belong to the other.","summary_en":"26:12 your God . . . my people: The covenant bound the parties to one another, making each belong to the other.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72006,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:12","title_en":"Study Note: Leviticul 26:12","content_ro":"<p><strong>26:12<\/strong> <em>your God . . . my people:<\/em> The covenant bound the parties to one another, making each belong to the other.<\/p>","content_en":"<p><strong>26:12<\/strong> <em>your God . . . my people:<\/em> The covenant bound the parties to one another, making each belong to the other.<\/p>","summary_ro":"26:12 your God . . . my people: The covenant bound the parties to one another, making each belong to the other.","summary_en":"26:12 your God . . . my people: The covenant bound the parties to one another, making each belong to the other.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99632,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:12","title_en":"Study Note: Leviticul 26:12","content_ro":"<p><strong>26:12<\/strong> <em>your God . . . my people:<\/em> The covenant bound the parties to one another, making each belong to the other.<\/p>","content_en":"<p><strong>26:12<\/strong> <em>your God . . . my people:<\/em> The covenant bound the parties to one another, making each belong to the other.<\/p>","summary_ro":"26:12 your God . . . my people: The covenant bound the parties to one another, making each belong to the other.","summary_en":"26:12 your God . . . my people: The covenant bound the parties to one another, making each belong to the other.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127258,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:12","title_en":"Study Note: Leviticul 26:12","content_ro":"<p><strong>26:12<\/strong> <em>your God . . . my people:<\/em> The covenant bound the parties to one another, making each belong to the other.<\/p>","content_en":"<p><strong>26:12<\/strong> <em>your God . . . my people:<\/em> The covenant bound the parties to one another, making each belong to the other.<\/p>","summary_ro":"26:12 your God . . . my people: The covenant bound the parties to one another, making each belong to the other.","summary_en":"26:12 your God . . . my people: The covenant bound the parties to one another, making each belong to the other.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":39557,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Yoke","title_en":"Yoke","content_ro":"<h3>YOKE<\/h3>\n<p>The wooden bar that allowed two (or more) draft animals to be coupled (yoked) so that they might effectively work together (Nm 19:2; 1 Kgs 19:19; Jb 1:3). In addition to this literal usage, the Bible frequently uses the term metaphorically to refer to work or bondage (Lv 26:13). The yoke of bondage was applied not only by foreign oppressors but often by Israel’s own kings as well (1 Kgs 12:4-14; 2 Chr 10:4-14). In prophetic writings, the yoke of bondage was generally associated with divine judgment (Lam 1:14), so that deliverance was represented as God breaking the yoke that had enslaved Israel (Is 9:4; 10:27; 14:25; 58:6; Jer 2:20; 5:5). The yoke of bondage figured prominently in Jeremiah’s dispute with Hananiah’s prophecy concerning Judah’s imminent release from Babylonian captivity (Jer 27:8-11; 28:1-17). In the NT, Jesus transforms “yoke” into a positive term by calling on people to take up his yoke, which is not burdensome, and he will give them rest for their souls (Mt 11:29-30).<\/p>","content_en":"<h3>YOKE<\/h3>\n<p>The wooden bar that allowed two (or more) draft animals to be coupled (yoked) so that they might effectively work together (Nm 19:2; 1 Kgs 19:19; Jb 1:3). In addition to this literal usage, the Bible frequently uses the term metaphorically to refer to work or bondage (Lv 26:13). The yoke of bondage was applied not only by foreign oppressors but often by Israel’s own kings as well (1 Kgs 12:4-14; 2 Chr 10:4-14). In prophetic writings, the yoke of bondage was generally associated with divine judgment (Lam 1:14), so that deliverance was represented as God breaking the yoke that had enslaved Israel (Is 9:4; 10:27; 14:25; 58:6; Jer 2:20; 5:5). The yoke of bondage figured prominently in Jeremiah’s dispute with Hananiah’s prophecy concerning Judah’s imminent release from Babylonian captivity (Jer 27:8-11; 28:1-17). In the NT, Jesus transforms “yoke” into a positive term by calling on people to take up his yoke, which is not burdensome, and he will give them rest for their souls (Mt 11:29-30).<\/p>","summary_ro":"YOKE The wooden bar that allowed two (or more) draft animals to be coupled (yoked) so that they might effectively work together (Nm 19:2; 1 Kgs 19:19; Jb 1:3). In addition to this literal usage, the Bible frequently uses the term metaphorically to refer to work or bondage (Lv 26:13). The yoke of bondage was applied not only by foreign oppressors but often by Israel’s own kings as well (1 Kgs 12:4-14; 2 Chr 10:4-14). In prophetic writings, the yoke of bondage was generally associated with divi...","summary_en":"YOKE The wooden bar that allowed two (or more) draft animals to be coupled (yoked) so that they might effectively work together (Nm 19:2; 1 Kgs 19:19; Jb 1:3). In addition to this literal usage, the Bible frequently uses the term metaphorically to refer to work or bondage (Lv 26:13). The yoke of bondage was applied not only by foreign oppressors but often by Israel’s own kings as well (1 Kgs 12:4-14; 2 Chr 10:4-14). In prophetic writings, the yoke of bondage was generally associated with divi...","source":"Articles\/XY.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44381,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:13","title_en":"Study Note: Leviticul 26:13","content_ro":"<p><strong>26:13<\/strong> <em>yoke of slavery:<\/em> A yoke would fit over a slave’s shoulders and behind the base of the neck for carrying pairs of heavy items, such as pails of water. Cp. Rom 6:16-22.<\/p>","content_en":"<p><strong>26:13<\/strong> <em>yoke of slavery:<\/em> A yoke would fit over a slave’s shoulders and behind the base of the neck for carrying pairs of heavy items, such as pails of water. Cp. Rom 6:16-22.<\/p>","summary_ro":"26:13 yoke of slavery: A yoke would fit over a slave’s shoulders and behind the base of the neck for carrying pairs of heavy items, such as pails of water. Cp. Rom 6:16-22.","summary_en":"26:13 yoke of slavery: A yoke would fit over a slave’s shoulders and behind the base of the neck for carrying pairs of heavy items, such as pails of water. Cp. Rom 6:16-22.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72007,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:13","title_en":"Study Note: Leviticul 26:13","content_ro":"<p><strong>26:13<\/strong> <em>yoke of slavery:<\/em> A yoke would fit over a slave’s shoulders and behind the base of the neck for carrying pairs of heavy items, such as pails of water. Cp. Rom 6:16-22.<\/p>","content_en":"<p><strong>26:13<\/strong> <em>yoke of slavery:<\/em> A yoke would fit over a slave’s shoulders and behind the base of the neck for carrying pairs of heavy items, such as pails of water. Cp. Rom 6:16-22.<\/p>","summary_ro":"26:13 yoke of slavery: A yoke would fit over a slave’s shoulders and behind the base of the neck for carrying pairs of heavy items, such as pails of water. Cp. Rom 6:16-22.","summary_en":"26:13 yoke of slavery: A yoke would fit over a slave’s shoulders and behind the base of the neck for carrying pairs of heavy items, such as pails of water. Cp. Rom 6:16-22.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99633,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:13","title_en":"Study Note: Leviticul 26:13","content_ro":"<p><strong>26:13<\/strong> <em>yoke of slavery:<\/em> A yoke would fit over a slave’s shoulders and behind the base of the neck for carrying pairs of heavy items, such as pails of water. Cp. Rom 6:16-22.<\/p>","content_en":"<p><strong>26:13<\/strong> <em>yoke of slavery:<\/em> A yoke would fit over a slave’s shoulders and behind the base of the neck for carrying pairs of heavy items, such as pails of water. Cp. Rom 6:16-22.<\/p>","summary_ro":"26:13 yoke of slavery: A yoke would fit over a slave’s shoulders and behind the base of the neck for carrying pairs of heavy items, such as pails of water. Cp. Rom 6:16-22.","summary_en":"26:13 yoke of slavery: A yoke would fit over a slave’s shoulders and behind the base of the neck for carrying pairs of heavy items, such as pails of water. Cp. Rom 6:16-22.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127259,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:13","title_en":"Study Note: Leviticul 26:13","content_ro":"<p><strong>26:13<\/strong> <em>yoke of slavery:<\/em> A yoke would fit over a slave’s shoulders and behind the base of the neck for carrying pairs of heavy items, such as pails of water. Cp. Rom 6:16-22.<\/p>","content_en":"<p><strong>26:13<\/strong> <em>yoke of slavery:<\/em> A yoke would fit over a slave’s shoulders and behind the base of the neck for carrying pairs of heavy items, such as pails of water. Cp. Rom 6:16-22.<\/p>","summary_ro":"26:13 yoke of slavery: A yoke would fit over a slave’s shoulders and behind the base of the neck for carrying pairs of heavy items, such as pails of water. Cp. Rom 6:16-22.","summary_en":"26:13 yoke of slavery: A yoke would fit over a slave’s shoulders and behind the base of the neck for carrying pairs of heavy items, such as pails of water. Cp. Rom 6:16-22.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":9155,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Debt","title_en":"Debt","content_ro":"<h3>DEBT<\/h3>\n<p>Something owed to another person, such as goods, property, or money. In the Bible, righteous conduct is something one “owes” to God; hence, in theology, sin is described figuratively as being “in debt.”<\/p>\n<p>In Hebrew culture, debt was usually connected with usury (the business of lending money on interest). The Hebrew verbs describing usury picture a painful situation. One word for usury means “to bite,” a vivid image for the way high interest “ate up” any kind of business transaction so that borrowers never received the full value of the money. People could be ruined financially by heartless exaction of interest (2 Kgs 4:1-7). Another verb is usually translated as “increase” or “profit” (Lv 25:37), since lenders profited from others’ labor. Ancient Near Eastern interest rates on produce and goods might be as much as 30 percent of the loan per year; on money, as much as 20 percent. Clay tablets from Nuzi, an ancient town in northeastern Mesopotamia, indicate interest rates of even 50 percent.<\/p>\n<p class=\"h2\" id=\"TheLawofMoses\">The Law of Moses<\/p>\n<p>The Mosaic covenant given to Israel immediately after the exodus sought to eliminate extortionist practices from Hebrew life. Thus God’s revelation had many rules and restrictions relating to debt and credit in Israel.<\/p>\n<h5>Protection for the Poor<\/h5>\n<p>Portions of the legislative sections of the Pentateuch (the first five books of the Bible) regulated the practice of lending in a way that protected the poor and secured each person’s right to earn a living and support a family. Many popular Hebrew proverbs dealt with that theme. The positive thrust of the biblical laws was to ensure help for the financially needy, without interest. No personal profit was to be made at the expense of the poor (Ex 22:25; Dt 23:19-20); God was their special advocate. Thus, by lending without interest, the Israelites could demonstrate their reverence for God (Lv 25:35-37).<\/p>\n<p>That point was reemphasized 40 years later when Moses renewed the covenant with Israel just before their entrance into the Promised Land. God was the landlord, and his tenants were to respect his word. God promised the Israelites that if they would lend so as to alleviate human misery, they would be unusually blessed by the Lord (Dt 15:6; 23:19-20; 28:12). Interest could be charged to a foreigner not living under the Mosaic law, which was a condition parallel to commercial treaties prevalent in the ancient Near East.<\/p>\n<p>In ancient Israel, financial ruin was frequently brought about by poor harvests. Often they were taken as an indication that the relationship between God and his people was not right (Lv 26:14, 20). The wealthy were expected to help, not to add more burdens to those who suffered from poor harvests.<\/p>\n<h5>Violation of the Law<\/h5>\n<p>The law was so often violated that eventually exorbitant interest became a social plague, making the situation of debtors hopeless. Many of the fighting men who rallied around David early in his military career were “outlaws” unable to repay their loans and interest (1 Sm 22:2). The prophet Ezekiel called people to task for their failure to observe God’s commands about usury (Ez 18:5-18; 22:12). When Nehemiah returned from the exile to rebuild the walls of Jerusalem, he brought charges against the government officials whose interest rates had enslaved the people (Neh 5:6-13).<\/p>\n<p>The Wisdom Literature, which included Job, Proverbs, and Ecclesiastes, added that those who acquired riches by usury would not profit in the long run, because God would give their profits to others who looked after the welfare of the poor (e.g., Prv 28:8). The prophet Amos gave a similar warning to corrupt merchants in Israel: “Because you trample upon the poor and take from him exactions of wheat, . . . you have planted pleasant vineyards, but you shall not drink their wine” (Am 5:11, <span>rsv<\/span>). In spite of such warnings, the law was often ignored, and burdensome interest charges were laid on borrowers who were already poor.<\/p>\n<h5>Pledges and Surety<\/h5>\n<p>When it was necessary to borrow, the law provided alternatives to the unfair practice of usury. When taking out a loan, a borrower would surrender some movable property as collateral to ensure repayment. That “pledge” represented a tangible sign of the debtor’s intention to repay the loan. Certain restrictions applied to such pledges. For example, a creditor could not take a widow’s clothes (Dt 24:17). Tools (such as millstones) or animals (such as oxen) necessary for daily life were forbidden as pledges (v 6). Clothing absolutely essential to the borrower (e.g., to keep warm) could be temporarily offered as a pledge, but the temporary token had to be returned before nightfall (Ex 22:26-27; Dt 24:10-13).<\/p>\n<p>In drastic circumstances, where there was no collateral, a debtor could pledge a son, daughter, or slave. The value of the child’s or slave’s labor could then be credited against both interest and principal. An account in the Bible of a widow’s two sons about to go into slavery shows how cruel the custom could be (2 Kgs 4:1-7). Pledging labor or their children’s labor was the only way slaves could pay off a debt when they had to borrow.<\/p>\n<p>A borrower could also have a wealthy friend assume responsibility as a cosigner on a loan and thus become the pledge, or surety. The book of Proverbs cautioned against standing surety for others, however, especially for strangers (Prv 6:1-3; 11:15; 17:18; 22:26; 27:13).<\/p>\n<h5>Sabbatical and Jubilee Years<\/h5>\n<p>Two legal provisions to curb the enslavement of people by long-standing debts were the sabbatical year and the jubilee year. The sabbatical year, or “year of release,” took place every seventh year. At that time debts were canceled and slates wiped clean (Dt 15:1-12; cf. Ex 21:2; 23:10-11; Lv 25:2-7). The law clearly forbade lenders to withhold loans to those in desperate need during a sixth year. Jewish tradition held strict injunctions against a lender trying to collect on a loan that should have been forgiven in the sabbatical year.<\/p>\n<p>Every 50 years Israel had its Year of Jubilee. In that year land reverted to its original owner if it had not already been redeemed by some relative. That provision prevented the buildup of landed estates by the wealthy few while the many poor suffered in slavery (Lv 25:13-17). Although the Mosaic law could not guarantee economic utopia, it sought to curb the greediness in human nature. It also aimed at providing everyone with an equal opportunity and a fresh start every 50 years.<\/p>\n<p class=\"h2\" id=\"DebtintheNewTestament\">Debt in the New Testament<\/p>\n<p>The NT shows how various cultures handled the matter of loans and debts. There were Jewish people who adhered strictly to the Mosaic law and refused to charge their fellow Jews high interest. Hellenistic and Roman legal practices, however, penetrated parts of Jewish society.<\/p>\n<h5>Jesus’ Parables<\/h5>\n<p>Jesus alluded to non-Jewish economic practices in his parable of a servant who jailed a fellow slave for not repaying a loan (Mt 18:23-35). The parable illustrates the ordinary Hellenistic and Roman custom of jailing or restraining such a person as surety. That practice forced a debtor to sell his property, to ask family and friends to cover the loss, or to sell himself into slavery. The parable of the talents (25:14-28) and the parable of the pounds (Lk 19:12-24), speaking allegorically about the kingdom of God, mention earning interest on money invested with bankers.<\/p>\n<h5>Economic and Theological Instruction<\/h5>\n<p>The apostle Paul instructed Christians to “owe nothing to anyone” (Rom 13:8), which means at the very least that Christians should make good on loans promptly. On the other hand, a Christian’s economic activity should be characterized by kindness toward those in need, generosity, and willingness to help (Mt 5:42; Lk 6:35).<\/p>\n<p>The NT also presents a number of lessons in doctrine based on a figurative use of “debts” and “debtors.” Jesus once referred to sinners (Lk 13:2) with a word literally meaning “debtors” (v 4). In the Lord’s Prayer “debts” is paralleled with “sins” (Mt 6:12; Lk 11:4).<\/p>\n<p>Sin is seen as an enslavement (Jn 8:34), and all men and women as debtors to God. Redemption can be made only by God, who “gave his only Son” to set people free (3:16-18). The writer to the Hebrews showed that Jesus was made the surety of the new covenant (Heb 7:22).<\/p>\n<p>The apostle Paul felt indebted to all people because of his own salvation, a debt he could pay by preaching the gospel (Rom 1:14-15). The NT teaches that all who receive the gospel are likewise in debt and therefore should devote themselves to serving others as a way of serving God (cf. 15:26-27).<\/p>\n<p><em>See also<\/em> Banker, Banking; Money.<\/p>","content_en":"<h3>DEBT<\/h3>\n<p>Something owed to another person, such as goods, property, or money. In the Bible, righteous conduct is something one “owes” to God; hence, in theology, sin is described figuratively as being “in debt.”<\/p>\n<p>In Hebrew culture, debt was usually connected with usury (the business of lending money on interest). The Hebrew verbs describing usury picture a painful situation. One word for usury means “to bite,” a vivid image for the way high interest “ate up” any kind of business transaction so that borrowers never received the full value of the money. People could be ruined financially by heartless exaction of interest (2 Kgs 4:1-7). Another verb is usually translated as “increase” or “profit” (Lv 25:37), since lenders profited from others’ labor. Ancient Near Eastern interest rates on produce and goods might be as much as 30 percent of the loan per year; on money, as much as 20 percent. Clay tablets from Nuzi, an ancient town in northeastern Mesopotamia, indicate interest rates of even 50 percent.<\/p>\n<p class=\"h2\" id=\"TheLawofMoses\">The Law of Moses<\/p>\n<p>The Mosaic covenant given to Israel immediately after the exodus sought to eliminate extortionist practices from Hebrew life. Thus God’s revelation had many rules and restrictions relating to debt and credit in Israel.<\/p>\n<h5>Protection for the Poor<\/h5>\n<p>Portions of the legislative sections of the Pentateuch (the first five books of the Bible) regulated the practice of lending in a way that protected the poor and secured each person’s right to earn a living and support a family. Many popular Hebrew proverbs dealt with that theme. The positive thrust of the biblical laws was to ensure help for the financially needy, without interest. No personal profit was to be made at the expense of the poor (Ex 22:25; Dt 23:19-20); God was their special advocate. Thus, by lending without interest, the Israelites could demonstrate their reverence for God (Lv 25:35-37).<\/p>\n<p>That point was reemphasized 40 years later when Moses renewed the covenant with Israel just before their entrance into the Promised Land. God was the landlord, and his tenants were to respect his word. God promised the Israelites that if they would lend so as to alleviate human misery, they would be unusually blessed by the Lord (Dt 15:6; 23:19-20; 28:12). Interest could be charged to a foreigner not living under the Mosaic law, which was a condition parallel to commercial treaties prevalent in the ancient Near East.<\/p>\n<p>In ancient Israel, financial ruin was frequently brought about by poor harvests. Often they were taken as an indication that the relationship between God and his people was not right (Lv 26:14, 20). The wealthy were expected to help, not to add more burdens to those who suffered from poor harvests.<\/p>\n<h5>Violation of the Law<\/h5>\n<p>The law was so often violated that eventually exorbitant interest became a social plague, making the situation of debtors hopeless. Many of the fighting men who rallied around David early in his military career were “outlaws” unable to repay their loans and interest (1 Sm 22:2). The prophet Ezekiel called people to task for their failure to observe God’s commands about usury (Ez 18:5-18; 22:12). When Nehemiah returned from the exile to rebuild the walls of Jerusalem, he brought charges against the government officials whose interest rates had enslaved the people (Neh 5:6-13).<\/p>\n<p>The Wisdom Literature, which included Job, Proverbs, and Ecclesiastes, added that those who acquired riches by usury would not profit in the long run, because God would give their profits to others who looked after the welfare of the poor (e.g., Prv 28:8). The prophet Amos gave a similar warning to corrupt merchants in Israel: “Because you trample upon the poor and take from him exactions of wheat, . . . you have planted pleasant vineyards, but you shall not drink their wine” (Am 5:11, <span>rsv<\/span>). In spite of such warnings, the law was often ignored, and burdensome interest charges were laid on borrowers who were already poor.<\/p>\n<h5>Pledges and Surety<\/h5>\n<p>When it was necessary to borrow, the law provided alternatives to the unfair practice of usury. When taking out a loan, a borrower would surrender some movable property as collateral to ensure repayment. That “pledge” represented a tangible sign of the debtor’s intention to repay the loan. Certain restrictions applied to such pledges. For example, a creditor could not take a widow’s clothes (Dt 24:17). Tools (such as millstones) or animals (such as oxen) necessary for daily life were forbidden as pledges (v 6). Clothing absolutely essential to the borrower (e.g., to keep warm) could be temporarily offered as a pledge, but the temporary token had to be returned before nightfall (Ex 22:26-27; Dt 24:10-13).<\/p>\n<p>In drastic circumstances, where there was no collateral, a debtor could pledge a son, daughter, or slave. The value of the child’s or slave’s labor could then be credited against both interest and principal. An account in the Bible of a widow’s two sons about to go into slavery shows how cruel the custom could be (2 Kgs 4:1-7). Pledging labor or their children’s labor was the only way slaves could pay off a debt when they had to borrow.<\/p>\n<p>A borrower could also have a wealthy friend assume responsibility as a cosigner on a loan and thus become the pledge, or surety. The book of Proverbs cautioned against standing surety for others, however, especially for strangers (Prv 6:1-3; 11:15; 17:18; 22:26; 27:13).<\/p>\n<h5>Sabbatical and Jubilee Years<\/h5>\n<p>Two legal provisions to curb the enslavement of people by long-standing debts were the sabbatical year and the jubilee year. The sabbatical year, or “year of release,” took place every seventh year. At that time debts were canceled and slates wiped clean (Dt 15:1-12; cf. Ex 21:2; 23:10-11; Lv 25:2-7). The law clearly forbade lenders to withhold loans to those in desperate need during a sixth year. Jewish tradition held strict injunctions against a lender trying to collect on a loan that should have been forgiven in the sabbatical year.<\/p>\n<p>Every 50 years Israel had its Year of Jubilee. In that year land reverted to its original owner if it had not already been redeemed by some relative. That provision prevented the buildup of landed estates by the wealthy few while the many poor suffered in slavery (Lv 25:13-17). Although the Mosaic law could not guarantee economic utopia, it sought to curb the greediness in human nature. It also aimed at providing everyone with an equal opportunity and a fresh start every 50 years.<\/p>\n<p class=\"h2\" id=\"DebtintheNewTestament\">Debt in the New Testament<\/p>\n<p>The NT shows how various cultures handled the matter of loans and debts. There were Jewish people who adhered strictly to the Mosaic law and refused to charge their fellow Jews high interest. Hellenistic and Roman legal practices, however, penetrated parts of Jewish society.<\/p>\n<h5>Jesus’ Parables<\/h5>\n<p>Jesus alluded to non-Jewish economic practices in his parable of a servant who jailed a fellow slave for not repaying a loan (Mt 18:23-35). The parable illustrates the ordinary Hellenistic and Roman custom of jailing or restraining such a person as surety. That practice forced a debtor to sell his property, to ask family and friends to cover the loss, or to sell himself into slavery. The parable of the talents (25:14-28) and the parable of the pounds (Lk 19:12-24), speaking allegorically about the kingdom of God, mention earning interest on money invested with bankers.<\/p>\n<h5>Economic and Theological Instruction<\/h5>\n<p>The apostle Paul instructed Christians to “owe nothing to anyone” (Rom 13:8), which means at the very least that Christians should make good on loans promptly. On the other hand, a Christian’s economic activity should be characterized by kindness toward those in need, generosity, and willingness to help (Mt 5:42; Lk 6:35).<\/p>\n<p>The NT also presents a number of lessons in doctrine based on a figurative use of “debts” and “debtors.” Jesus once referred to sinners (Lk 13:2) with a word literally meaning “debtors” (v 4). In the Lord’s Prayer “debts” is paralleled with “sins” (Mt 6:12; Lk 11:4).<\/p>\n<p>Sin is seen as an enslavement (Jn 8:34), and all men and women as debtors to God. Redemption can be made only by God, who “gave his only Son” to set people free (3:16-18). The writer to the Hebrews showed that Jesus was made the surety of the new covenant (Heb 7:22).<\/p>\n<p>The apostle Paul felt indebted to all people because of his own salvation, a debt he could pay by preaching the gospel (Rom 1:14-15). The NT teaches that all who receive the gospel are likewise in debt and therefore should devote themselves to serving others as a way of serving God (cf. 15:26-27).<\/p>\n<p><em>See also<\/em> Banker, Banking; Money.<\/p>","summary_ro":"DEBT Something owed to another person, such as goods, property, or money. In the Bible, righteous conduct is something one “owes” to God; hence, in theology, sin is described figuratively as being “in debt.” In Hebrew culture, debt was usually connected with usury (the business of lending money on interest). The Hebrew verbs describing usury picture a painful situation. One word for usury means “to bite,” a vivid image for the way high interest “ate up” any kind of business transaction so tha...","summary_en":"DEBT Something owed to another person, such as goods, property, or money. In the Bible, righteous conduct is something one “owes” to God; hence, in theology, sin is described figuratively as being “in debt.” In Hebrew culture, debt was usually connected with usury (the business of lending money on interest). The Hebrew verbs describing usury picture a painful situation. One word for usury means “to bite,” a vivid image for the way high interest “ate up” any kind of business transaction so tha...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10569,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elijah","title_en":"Elijah","content_ro":"<h3>ELIJAH<\/h3>\n<li>1. Ninth-century <span>BC<\/span> prophet of Israel. Elijah’s name means “my God is the Lord”—appropriate for a stalwart opponent of Baal worship. The Scriptures give no information regarding his family background except that he was a Tishbite who probably came from the land of Gilead on the east bank of the Jordan River. He lived primarily during the reigns of kings Ahab (874–853 <span>BC<\/span>) and Ahaziah (853–852 <span>BC<\/span>) of Israel. The biblical account of Elijah runs from 1 Kings 17 to 2 Kings 2.<\/li>\n<p>Elijah was called by God at a critical period in Israel’s life. Economically and politically the northern kingdom was in its strongest position since its separation from the southern kingdom. Omri (885–874 <span>BC<\/span>) had initiated a policy of trade and friendly relations with the Phoenicians. To show his good faith, Omri gave his son Ahab in marriage to Jezebel, the daughter of Ethbaal, king of Tyre. She brought Baal worship with her to Israel, a false religion whose rapid spread soon threatened the kingdom’s very existence. Elijah was sent to turn the nation and its leaders back to the Lord through his prophetic message and miracles.<\/p>\n<p class=\"h2\" id=\"WarningofDrought\">Warning of Drought<\/p>\n<p>Elijah began his recorded ministry by telling Ahab that the nation would suffer a drought until the prophet himself announced its end (1 Kgs 17:1). He thus repeated Moses’ warning (Lv 26:14-39; Dt 28:15-68) of the consequences of turning away from God.<\/p>\n<p>Elijah then hid himself in a ravine on the east bank of the Jordan River by the brook Cherith (possibly the valley of the Yarmuk River in north Gilead). There he had sufficient water for his needs, and ravens brought him food twice daily. When the brook dried up, Elijah was directed to move to the Phoenician village of Zarephath near Sidon. A widow took care of him from her scanty supplies, and her obedience to Elijah was rewarded by a miraculous supply of meal and oil that was not depleted until the drought ended.<\/p>\n<p>While Elijah was staying with the widow, her son became ill and died. By the power of prayer, the child was restored to life and good health.<\/p>\n<p>In the drought’s third year the Lord told Elijah to inform Ahab that God would soon provide rain for Israel. On his return, Elijah first encountered Ahab’s officer, Obadiah, who was searching for water for the king’s livestock. Elijah sent Obadiah to arrange a meeting with Ahab. At first Obadiah refused. For three years Ahab had searched Israel and the neighboring kingdoms in vain for the prophet, no doubt in order to force him to end the drought. Obadiah was certain that while he went to bring Ahab, Israel’s most wanted “outlaw” would elude them again, thus enraging the king. When Elijah promised him that he would stay until he returned, the officer arranged for Ahab to meet the prophet.<\/p>\n<p>In the subsequent meeting Elijah rejected the king’s allegation that he was the “troubler of Israel” (1 Kgs 18:17-18). He was only obeying God, he insisted, in pointing out Ahab’s idolatry. Ahab had even permitted Jezebel to subsidize a school of Baal and Asherah prophets. Elijah then requested a public gathering on Mt Carmel as a contest between the prophets of Baal and the prophets of the Lord to determine who was the true God.<\/p>\n<p class=\"h2\" id=\"ConfrontationonCarmel\">Confrontation on Carmel<\/p>\n<p>One of the highlights of Elijah’s ministry was the contest on Mt Carmel. Ahab assembled all Israel along with 850 prophets of Baal and Asherah. The famous challenge was issued: “How long are you going to waver between two opinions? If the <span>Lord<\/span> is God, follow him! But if Baal is God, then follow him!” (1 Kgs 18:21, <span>nlt<\/span>). Sacrificial animals were to be placed on two altars, one for Baal and one for the Lord, and the prophets representing each were to ask for fire from their God.<\/p>\n<p>All day long the pagan prophets called in vain on Baal. They danced a whirling, frenzied dance, cutting themselves with knives until their blood gushed. But there was no answer. Finally, Elijah’s turn came. He repaired the demolished altar of the Lord and prepared the sacrifice. For dramatic effect, he built a trench around the altar and poured water over the sacrifice until the trench overflowed. Then he said a brief prayer, and immediately fire fell from heaven and consumed the burnt offering, the wood, the stones, and the dust, and licked up the water that was in the trench (1 Kgs 18:38).<\/p>\n<p>When the people saw it, they fell on their faces in repentance, chanting, “The <span>Lord<\/span> is God! The <span>Lord<\/span> is God!” (1 Kgs 18:39). At Elijah’s command the people seized the prophets of Baal and killed them by the brook Kishon. Then Elijah, at the top of Carmel, began to pray fervently for rain. Dramatically, the sky became black with clouds and rain began to pour, ending the long drought. Ahab rode back in his chariot to Jezreel, 20 miles (32.2 kilometers) to the east. God’s Spirit enabled Elijah to outrun Ahab, and he arrived in Jezreel first.<\/p>\n<p>Jezebel, furious over the massacre of the Baal prophets, sent a message to Elijah: “May the gods also kill me if by this time tomorrow I have failed to take your life like those whom you killed” (1 Kgs 19:2, <span>nlt<\/span>). When Elijah received her message, he panicked and fled to Beersheba.<\/p>\n<p class=\"h2\" id=\"ExperienceatHoreb\">Experience at Horeb<\/p>\n<p>Elijah left his servant in Beersheba, going another day’s journey into the desert alone. There he lay down under a broom tree and, in despair and exhaustion, asked God to take his life. Instead, an angel appeared, nourishing him twice with bread and water. After he had slept, Elijah continued on his way.<\/p>\n\n<p>After 40 days, Elijah arrived at Mt Horeb, where he found shelter in a cave. There the Lord spoke to him, asking what he was doing there. The prophet explained that he was the only prophet of God left in Israel, and now even his life was threatened. In response, the mighty forces of nature—a great wind, an earthquake, and fire—were displayed before Elijah to show him that the omnipotent God could intercede on his behalf with a powerful hand. Finally God encouraged Elijah in a “still, small voice.” The Lord had further tasks for him to accomplish. God also told Elijah that he was not the only faithful person in Israel; 7,000 others remained true to the Lord.<\/p>\n<p>Since Elijah had faithfully delivered God’s message to Ahab, the Lord commissioned him to deliver another message, one of judgment on Israel’s continuing failure to listen to God. The instruments of retribution were to be Hazael, who would become king in Syria (c. 893–796 <span>BC<\/span>), and Jehu, who would become king of Israel (841–814 <span>BC<\/span>). Elijah was instructed to anoint both of them. He was also told to anoint his successor, Elisha, to be his understudy until it was time for Elisha’s full ministry to begin.<\/p>\n<p class=\"h2\" id=\"ConfrontationconcerningNaboth\">Confrontation concerning Naboth<\/p>\n<p>After his return to Israel, one of Elijah’s boldest confrontations with King Ahab was over Naboth’s vineyard. Although Ahab wanted Naboth’s property, he was sensitive to the law regarding ownership of land. Further, Ahab never completely abandoned the faith of his fathers (1 Kgs 21:27-29). Jezebel, however, had no regard for the Mosaic law and conspired to have Naboth put to death on a false charge.<\/p>\n<p>When Ahab then took possession of the vineyard, Elijah branded him as a murderer and a robber. He predicted divine judgment—the fall of Ahab’s dynasty and Jezebel’s horrible death (1 Kgs 21:17-24). Ahab repented, however, and the judgment was postponed.<\/p>\n<p class=\"h2\" id=\"AhaziahsFolly\">Ahaziah’s Folly<\/p>\n<p>The Lord’s judgment on Ahab was finally executed when the king was killed in a battle with Syria in 853 <span>BC<\/span>. The dogs licked up Ahab’s blood, as the prophet had predicted (1 Kgs 21:19). Shortly after Ahaziah had succeeded his father as king, he suffered a crippling fall. While lying ill, he sent messengers to ask Baal-zebub, the god of Ekron, whether he would recover. The Lord sent Elijah to intercept them and give them a message for the king: a rebuke for ignoring the God of Israel and a warning of the king’s impending death.<\/p>\n<p>Ahaziah angrily sent a captain with 50 soldiers to arrest Elijah. They were consumed by fire from heaven at Elijah’s words. A second captain and another 50 soldiers were sent but met the same fate. The third captain who came begged the prophet to spare his and his soldiers’ lives. Elijah went with this captain and delivered God’s message to the king personally. The king would not recover but would die because he had inquired from pagan gods rather than from the true God.<\/p>\n<p class=\"h2\" id=\"WarningtoJehoram\">Warning to Jehoram<\/p>\n<p>Elijah had been called primarily to minister to Israel, but he also delivered God’s word of warning to Jehoram, king of Judah, rebuking him for following Israel in its idolatry and for not walking in the godly ways of his father and grandfather (2 Chr 21:12-15).<\/p>\n<p class=\"h2\" id=\"ElijahsAscentintoHeaven\">Elijah’s Ascent into Heaven<\/p>\n<p>When the end of Elijah’s ministry drew near, Elisha refused to leave him. After a journey that took them to schools of the prophets at Bethel and Jericho, the two crossed the Jordan River miraculously; Elijah struck the waters with his mantle and they parted. Elisha requested a double portion (the firstborn’s share, cf. Dt 21:17) of his master’s spirit, for he desired to be Elijah’s full successor. Elisha knew his request was granted because he saw Elijah pass into the heavens in a whirlwind bearing a chariot and horses of fire. The young prophets who had accompanied Elisha searched in vain for Elijah in the mountains and valleys around the Jordan; God had taken his faithful prophet home. Elijah thus joined Enoch as the only other man in the Bible who did not experience death.<\/p>\n<p class=\"h2\" id=\"ElijahsMessageandMiracles\">Elijah’s Message and Miracles<\/p>\n<p>As the Baal worship of Tyre made inroads into Israel through Jezebel, Elijah was sent to check its spread by emphasizing again that Israel’s God was the only God of the whole earth. He began a vital work that was continued by Jehu, who slaughtered many of the Baal worshipers among Israel’s leaders (2 Kgs 10:18-28). Elijah’s specific mission was to destroy heathen worship in order to spare Israel, thus preparing the way for the prophets who were to follow in his spirit.<\/p>\n<p>Miracles were prominent in Elijah’s ministry, given as a sign to confirm him as God’s spokesman and to turn Israel’s kings back to God. Some scholars have rejected these miracles or tried to explain them away. The OT, however, clearly testifies to their validity, and the NT affirms them.<\/p>\n<p class=\"h2\" id=\"ElijahandtheNewTestament\">Elijah and the New Testament<\/p>\n<p>Malachi named Elijah as the forerunner of the “great and terrible day of the <span>Lord<\/span>” who will “turn the hearts of fathers to their children and the hearts of children to their fathers” (Mal 4:5-6). Jewish writers have often taken up the same theme in their literature: Elijah will “restore the tribes of Jacob” (Ecclus 48:10); he is mentioned in the Qumran <em>Manual of Discipline<\/em> of the Dead Sea Scrolls; he is the central sign of the resurrection of the dead according to the Mishnah, the collection of Jewish oral law; and he is the subject of songs sung at the close of the Sabbath.<\/p>\n<p>In the NT, Malachi’s prophecy was interpreted in the angelic annunciation to Zechariah as pointing to John the Baptist, who was to do the work of another Elijah (Lk 1:17, <span>kjv<\/span> “Elias”) and was confirmed by Jesus himself (Mt 11:14; 17:10-13).<\/p>\n<p>Jesus also alluded to Elijah’s sojourn in the land of Sidon (Lk 4:25-26), and the apostle Paul referred to the prophet’s experience at Mt Horeb (Rom 11:2). The apostle James used Elijah to illustrate what it means to be a righteous man and a man of prayer (Jas 5:17).<\/p>\n<p>Elijah appeared again on the Mt of Transfiguration with Moses as they discussed Jesus’ approaching death (Mt 17:1-13; Lk 9:28-36). Some Bible scholars believe that Elijah will return as one of the two witnesses of the end times (Rv 11:3-12), in fulfillment of Malachi’s prophecy that he is to come before the dreadful judgment day of God.<\/p>\n<li>2. Chief of Benjamin’s tribe (1 Chr 8:27, <span>kjv<\/span> “Eliah”).<\/li>\n<li>3. Priest who married a gentile wife (Ezr 10:21).<\/li>\n<li>4. Layman who also married a foreign wife (Ezr 10:26).<\/li>","content_en":"<h3>ELIJAH<\/h3>\n<li>1. Ninth-century <span>BC<\/span> prophet of Israel. Elijah’s name means “my God is the Lord”—appropriate for a stalwart opponent of Baal worship. The Scriptures give no information regarding his family background except that he was a Tishbite who probably came from the land of Gilead on the east bank of the Jordan River. He lived primarily during the reigns of kings Ahab (874–853 <span>BC<\/span>) and Ahaziah (853–852 <span>BC<\/span>) of Israel. The biblical account of Elijah runs from 1 Kings 17 to 2 Kings 2.<\/li>\n<p>Elijah was called by God at a critical period in Israel’s life. Economically and politically the northern kingdom was in its strongest position since its separation from the southern kingdom. Omri (885–874 <span>BC<\/span>) had initiated a policy of trade and friendly relations with the Phoenicians. To show his good faith, Omri gave his son Ahab in marriage to Jezebel, the daughter of Ethbaal, king of Tyre. She brought Baal worship with her to Israel, a false religion whose rapid spread soon threatened the kingdom’s very existence. Elijah was sent to turn the nation and its leaders back to the Lord through his prophetic message and miracles.<\/p>\n<p class=\"h2\" id=\"WarningofDrought\">Warning of Drought<\/p>\n<p>Elijah began his recorded ministry by telling Ahab that the nation would suffer a drought until the prophet himself announced its end (1 Kgs 17:1). He thus repeated Moses’ warning (Lv 26:14-39; Dt 28:15-68) of the consequences of turning away from God.<\/p>\n<p>Elijah then hid himself in a ravine on the east bank of the Jordan River by the brook Cherith (possibly the valley of the Yarmuk River in north Gilead). There he had sufficient water for his needs, and ravens brought him food twice daily. When the brook dried up, Elijah was directed to move to the Phoenician village of Zarephath near Sidon. A widow took care of him from her scanty supplies, and her obedience to Elijah was rewarded by a miraculous supply of meal and oil that was not depleted until the drought ended.<\/p>\n<p>While Elijah was staying with the widow, her son became ill and died. By the power of prayer, the child was restored to life and good health.<\/p>\n<p>In the drought’s third year the Lord told Elijah to inform Ahab that God would soon provide rain for Israel. On his return, Elijah first encountered Ahab’s officer, Obadiah, who was searching for water for the king’s livestock. Elijah sent Obadiah to arrange a meeting with Ahab. At first Obadiah refused. For three years Ahab had searched Israel and the neighboring kingdoms in vain for the prophet, no doubt in order to force him to end the drought. Obadiah was certain that while he went to bring Ahab, Israel’s most wanted “outlaw” would elude them again, thus enraging the king. When Elijah promised him that he would stay until he returned, the officer arranged for Ahab to meet the prophet.<\/p>\n<p>In the subsequent meeting Elijah rejected the king’s allegation that he was the “troubler of Israel” (1 Kgs 18:17-18). He was only obeying God, he insisted, in pointing out Ahab’s idolatry. Ahab had even permitted Jezebel to subsidize a school of Baal and Asherah prophets. Elijah then requested a public gathering on Mt Carmel as a contest between the prophets of Baal and the prophets of the Lord to determine who was the true God.<\/p>\n<p class=\"h2\" id=\"ConfrontationonCarmel\">Confrontation on Carmel<\/p>\n<p>One of the highlights of Elijah’s ministry was the contest on Mt Carmel. Ahab assembled all Israel along with 850 prophets of Baal and Asherah. The famous challenge was issued: “How long are you going to waver between two opinions? If the <span>Lord<\/span> is God, follow him! But if Baal is God, then follow him!” (1 Kgs 18:21, <span>nlt<\/span>). Sacrificial animals were to be placed on two altars, one for Baal and one for the Lord, and the prophets representing each were to ask for fire from their God.<\/p>\n<p>All day long the pagan prophets called in vain on Baal. They danced a whirling, frenzied dance, cutting themselves with knives until their blood gushed. But there was no answer. Finally, Elijah’s turn came. He repaired the demolished altar of the Lord and prepared the sacrifice. For dramatic effect, he built a trench around the altar and poured water over the sacrifice until the trench overflowed. Then he said a brief prayer, and immediately fire fell from heaven and consumed the burnt offering, the wood, the stones, and the dust, and licked up the water that was in the trench (1 Kgs 18:38).<\/p>\n<p>When the people saw it, they fell on their faces in repentance, chanting, “The <span>Lord<\/span> is God! The <span>Lord<\/span> is God!” (1 Kgs 18:39). At Elijah’s command the people seized the prophets of Baal and killed them by the brook Kishon. Then Elijah, at the top of Carmel, began to pray fervently for rain. Dramatically, the sky became black with clouds and rain began to pour, ending the long drought. Ahab rode back in his chariot to Jezreel, 20 miles (32.2 kilometers) to the east. God’s Spirit enabled Elijah to outrun Ahab, and he arrived in Jezreel first.<\/p>\n<p>Jezebel, furious over the massacre of the Baal prophets, sent a message to Elijah: “May the gods also kill me if by this time tomorrow I have failed to take your life like those whom you killed” (1 Kgs 19:2, <span>nlt<\/span>). When Elijah received her message, he panicked and fled to Beersheba.<\/p>\n<p class=\"h2\" id=\"ExperienceatHoreb\">Experience at Horeb<\/p>\n<p>Elijah left his servant in Beersheba, going another day’s journey into the desert alone. There he lay down under a broom tree and, in despair and exhaustion, asked God to take his life. Instead, an angel appeared, nourishing him twice with bread and water. After he had slept, Elijah continued on his way.<\/p>\n\n<p>After 40 days, Elijah arrived at Mt Horeb, where he found shelter in a cave. There the Lord spoke to him, asking what he was doing there. The prophet explained that he was the only prophet of God left in Israel, and now even his life was threatened. In response, the mighty forces of nature—a great wind, an earthquake, and fire—were displayed before Elijah to show him that the omnipotent God could intercede on his behalf with a powerful hand. Finally God encouraged Elijah in a “still, small voice.” The Lord had further tasks for him to accomplish. God also told Elijah that he was not the only faithful person in Israel; 7,000 others remained true to the Lord.<\/p>\n<p>Since Elijah had faithfully delivered God’s message to Ahab, the Lord commissioned him to deliver another message, one of judgment on Israel’s continuing failure to listen to God. The instruments of retribution were to be Hazael, who would become king in Syria (c. 893–796 <span>BC<\/span>), and Jehu, who would become king of Israel (841–814 <span>BC<\/span>). Elijah was instructed to anoint both of them. He was also told to anoint his successor, Elisha, to be his understudy until it was time for Elisha’s full ministry to begin.<\/p>\n<p class=\"h2\" id=\"ConfrontationconcerningNaboth\">Confrontation concerning Naboth<\/p>\n<p>After his return to Israel, one of Elijah’s boldest confrontations with King Ahab was over Naboth’s vineyard. Although Ahab wanted Naboth’s property, he was sensitive to the law regarding ownership of land. Further, Ahab never completely abandoned the faith of his fathers (1 Kgs 21:27-29). Jezebel, however, had no regard for the Mosaic law and conspired to have Naboth put to death on a false charge.<\/p>\n<p>When Ahab then took possession of the vineyard, Elijah branded him as a murderer and a robber. He predicted divine judgment—the fall of Ahab’s dynasty and Jezebel’s horrible death (1 Kgs 21:17-24). Ahab repented, however, and the judgment was postponed.<\/p>\n<p class=\"h2\" id=\"AhaziahsFolly\">Ahaziah’s Folly<\/p>\n<p>The Lord’s judgment on Ahab was finally executed when the king was killed in a battle with Syria in 853 <span>BC<\/span>. The dogs licked up Ahab’s blood, as the prophet had predicted (1 Kgs 21:19). Shortly after Ahaziah had succeeded his father as king, he suffered a crippling fall. While lying ill, he sent messengers to ask Baal-zebub, the god of Ekron, whether he would recover. The Lord sent Elijah to intercept them and give them a message for the king: a rebuke for ignoring the God of Israel and a warning of the king’s impending death.<\/p>\n<p>Ahaziah angrily sent a captain with 50 soldiers to arrest Elijah. They were consumed by fire from heaven at Elijah’s words. A second captain and another 50 soldiers were sent but met the same fate. The third captain who came begged the prophet to spare his and his soldiers’ lives. Elijah went with this captain and delivered God’s message to the king personally. The king would not recover but would die because he had inquired from pagan gods rather than from the true God.<\/p>\n<p class=\"h2\" id=\"WarningtoJehoram\">Warning to Jehoram<\/p>\n<p>Elijah had been called primarily to minister to Israel, but he also delivered God’s word of warning to Jehoram, king of Judah, rebuking him for following Israel in its idolatry and for not walking in the godly ways of his father and grandfather (2 Chr 21:12-15).<\/p>\n<p class=\"h2\" id=\"ElijahsAscentintoHeaven\">Elijah’s Ascent into Heaven<\/p>\n<p>When the end of Elijah’s ministry drew near, Elisha refused to leave him. After a journey that took them to schools of the prophets at Bethel and Jericho, the two crossed the Jordan River miraculously; Elijah struck the waters with his mantle and they parted. Elisha requested a double portion (the firstborn’s share, cf. Dt 21:17) of his master’s spirit, for he desired to be Elijah’s full successor. Elisha knew his request was granted because he saw Elijah pass into the heavens in a whirlwind bearing a chariot and horses of fire. The young prophets who had accompanied Elisha searched in vain for Elijah in the mountains and valleys around the Jordan; God had taken his faithful prophet home. Elijah thus joined Enoch as the only other man in the Bible who did not experience death.<\/p>\n<p class=\"h2\" id=\"ElijahsMessageandMiracles\">Elijah’s Message and Miracles<\/p>\n<p>As the Baal worship of Tyre made inroads into Israel through Jezebel, Elijah was sent to check its spread by emphasizing again that Israel’s God was the only God of the whole earth. He began a vital work that was continued by Jehu, who slaughtered many of the Baal worshipers among Israel’s leaders (2 Kgs 10:18-28). Elijah’s specific mission was to destroy heathen worship in order to spare Israel, thus preparing the way for the prophets who were to follow in his spirit.<\/p>\n<p>Miracles were prominent in Elijah’s ministry, given as a sign to confirm him as God’s spokesman and to turn Israel’s kings back to God. Some scholars have rejected these miracles or tried to explain them away. The OT, however, clearly testifies to their validity, and the NT affirms them.<\/p>\n<p class=\"h2\" id=\"ElijahandtheNewTestament\">Elijah and the New Testament<\/p>\n<p>Malachi named Elijah as the forerunner of the “great and terrible day of the <span>Lord<\/span>” who will “turn the hearts of fathers to their children and the hearts of children to their fathers” (Mal 4:5-6). Jewish writers have often taken up the same theme in their literature: Elijah will “restore the tribes of Jacob” (Ecclus 48:10); he is mentioned in the Qumran <em>Manual of Discipline<\/em> of the Dead Sea Scrolls; he is the central sign of the resurrection of the dead according to the Mishnah, the collection of Jewish oral law; and he is the subject of songs sung at the close of the Sabbath.<\/p>\n<p>In the NT, Malachi’s prophecy was interpreted in the angelic annunciation to Zechariah as pointing to John the Baptist, who was to do the work of another Elijah (Lk 1:17, <span>kjv<\/span> “Elias”) and was confirmed by Jesus himself (Mt 11:14; 17:10-13).<\/p>\n<p>Jesus also alluded to Elijah’s sojourn in the land of Sidon (Lk 4:25-26), and the apostle Paul referred to the prophet’s experience at Mt Horeb (Rom 11:2). The apostle James used Elijah to illustrate what it means to be a righteous man and a man of prayer (Jas 5:17).<\/p>\n<p>Elijah appeared again on the Mt of Transfiguration with Moses as they discussed Jesus’ approaching death (Mt 17:1-13; Lk 9:28-36). Some Bible scholars believe that Elijah will return as one of the two witnesses of the end times (Rv 11:3-12), in fulfillment of Malachi’s prophecy that he is to come before the dreadful judgment day of God.<\/p>\n<li>2. Chief of Benjamin’s tribe (1 Chr 8:27, <span>kjv<\/span> “Eliah”).<\/li>\n<li>3. Priest who married a gentile wife (Ezr 10:21).<\/li>\n<li>4. Layman who also married a foreign wife (Ezr 10:26).<\/li>","summary_ro":"ELIJAH 1. Ninth-century BC prophet of Israel. Elijah’s name means “my God is the Lord”—appropriate for a stalwart opponent of Baal worship. The Scriptures give no information regarding his family background except that he was a Tishbite who probably came from the land of Gilead on the east bank of the Jordan River. He lived primarily during the reigns of kings Ahab (874–853 BC) and Ahaziah (853–852 BC) of Israel. The biblical account of Elijah runs from 1 Kings 17 to 2 Kings 2. Elijah was cal...","summary_en":"ELIJAH 1. Ninth-century BC prophet of Israel. Elijah’s name means “my God is the Lord”—appropriate for a stalwart opponent of Baal worship. The Scriptures give no information regarding his family background except that he was a Tishbite who probably came from the land of Gilead on the east bank of the Jordan River. He lived primarily during the reigns of kings Ahab (874–853 BC) and Ahaziah (853–852 BC) of Israel. The biblical account of Elijah runs from 1 Kings 17 to 2 Kings 2. Elijah was cal...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44382,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:14","title_en":"Study Note: Leviticul 26:14","content_ro":"<p><strong>26:14-39<\/strong> The objective of God’s punishment of his people is to change behavior and restore relationship. God responds to his disobedient people as a perfectly righteous and loving parent would to a child. The punishments designed to curb rebellious behavior gradually increase, giving Israel the opportunity to repent at any time (26:18-28). Even when Israel was punished with exile from the land in 722 and 586 <span>BC<\/span>, God was working to restore his people (see, e.g., Isa 40–66; Jer 29:10; Amos 9:11-15).<\/p>","content_en":"<p><strong>26:14-39<\/strong> The objective of God’s punishment of his people is to change behavior and restore relationship. God responds to his disobedient people as a perfectly righteous and loving parent would to a child. The punishments designed to curb rebellious behavior gradually increase, giving Israel the opportunity to repent at any time (26:18-28). Even when Israel was punished with exile from the land in 722 and 586 <span>BC<\/span>, God was working to restore his people (see, e.g., Isa 40–66; Jer 29:10; Amos 9:11-15).<\/p>","summary_ro":"26:14-39 The objective of God’s punishment of his people is to change behavior and restore relationship. God responds to his disobedient people as a perfectly righteous and loving parent would to a child. The punishments designed to curb rebellious behavior gradually increase, giving Israel the opportunity to repent at any time (26:18-28). Even when Israel was punished with exile from the land in 722 and 586 BC, God was working to restore his people (see, e.g., Isa 40–66; Jer 29:10; Amos 9:11...","summary_en":"26:14-39 The objective of God’s punishment of his people is to change behavior and restore relationship. God responds to his disobedient people as a perfectly righteous and loving parent would to a child. The punishments designed to curb rebellious behavior gradually increase, giving Israel the opportunity to repent at any time (26:18-28). Even when Israel was punished with exile from the land in 722 and 586 BC, God was working to restore his people (see, e.g., Isa 40–66; Jer 29:10; Amos 9:11...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72008,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:14","title_en":"Study Note: Leviticul 26:14","content_ro":"<p><strong>26:14-39<\/strong> The objective of God’s punishment of his people is to change behavior and restore relationship. God responds to his disobedient people as a perfectly righteous and loving parent would to a child. The punishments designed to curb rebellious behavior gradually increase, giving Israel the opportunity to repent at any time (26:18-28). Even when Israel was punished with exile from the land in 722 and 586 <span>BC<\/span>, God was working to restore his people (see, e.g., Isa 40–66; Jer 29:10; Amos 9:11-15).<\/p>","content_en":"<p><strong>26:14-39<\/strong> The objective of God’s punishment of his people is to change behavior and restore relationship. God responds to his disobedient people as a perfectly righteous and loving parent would to a child. The punishments designed to curb rebellious behavior gradually increase, giving Israel the opportunity to repent at any time (26:18-28). Even when Israel was punished with exile from the land in 722 and 586 <span>BC<\/span>, God was working to restore his people (see, e.g., Isa 40–66; Jer 29:10; Amos 9:11-15).<\/p>","summary_ro":"26:14-39 The objective of God’s punishment of his people is to change behavior and restore relationship. God responds to his disobedient people as a perfectly righteous and loving parent would to a child. The punishments designed to curb rebellious behavior gradually increase, giving Israel the opportunity to repent at any time (26:18-28). Even when Israel was punished with exile from the land in 722 and 586 BC, God was working to restore his people (see, e.g., Isa 40–66; Jer 29:10; Amos 9:11...","summary_en":"26:14-39 The objective of God’s punishment of his people is to change behavior and restore relationship. God responds to his disobedient people as a perfectly righteous and loving parent would to a child. The punishments designed to curb rebellious behavior gradually increase, giving Israel the opportunity to repent at any time (26:18-28). Even when Israel was punished with exile from the land in 722 and 586 BC, God was working to restore his people (see, e.g., Isa 40–66; Jer 29:10; Amos 9:11...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99634,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:14","title_en":"Study Note: Leviticul 26:14","content_ro":"<p><strong>26:14-39<\/strong> The objective of God’s punishment of his people is to change behavior and restore relationship. God responds to his disobedient people as a perfectly righteous and loving parent would to a child. The punishments designed to curb rebellious behavior gradually increase, giving Israel the opportunity to repent at any time (26:18-28). Even when Israel was punished with exile from the land in 722 and 586 <span>BC<\/span>, God was working to restore his people (see, e.g., Isa 40–66; Jer 29:10; Amos 9:11-15).<\/p>","content_en":"<p><strong>26:14-39<\/strong> The objective of God’s punishment of his people is to change behavior and restore relationship. God responds to his disobedient people as a perfectly righteous and loving parent would to a child. The punishments designed to curb rebellious behavior gradually increase, giving Israel the opportunity to repent at any time (26:18-28). Even when Israel was punished with exile from the land in 722 and 586 <span>BC<\/span>, God was working to restore his people (see, e.g., Isa 40–66; Jer 29:10; Amos 9:11-15).<\/p>","summary_ro":"26:14-39 The objective of God’s punishment of his people is to change behavior and restore relationship. God responds to his disobedient people as a perfectly righteous and loving parent would to a child. The punishments designed to curb rebellious behavior gradually increase, giving Israel the opportunity to repent at any time (26:18-28). Even when Israel was punished with exile from the land in 722 and 586 BC, God was working to restore his people (see, e.g., Isa 40–66; Jer 29:10; Amos 9:11...","summary_en":"26:14-39 The objective of God’s punishment of his people is to change behavior and restore relationship. God responds to his disobedient people as a perfectly righteous and loving parent would to a child. The punishments designed to curb rebellious behavior gradually increase, giving Israel the opportunity to repent at any time (26:18-28). Even when Israel was punished with exile from the land in 722 and 586 BC, God was working to restore his people (see, e.g., Isa 40–66; Jer 29:10; Amos 9:11...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127260,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:14","title_en":"Study Note: Leviticul 26:14","content_ro":"<p><strong>26:14-39<\/strong> The objective of God’s punishment of his people is to change behavior and restore relationship. God responds to his disobedient people as a perfectly righteous and loving parent would to a child. The punishments designed to curb rebellious behavior gradually increase, giving Israel the opportunity to repent at any time (26:18-28). Even when Israel was punished with exile from the land in 722 and 586 <span>BC<\/span>, God was working to restore his people (see, e.g., Isa 40–66; Jer 29:10; Amos 9:11-15).<\/p>","content_en":"<p><strong>26:14-39<\/strong> The objective of God’s punishment of his people is to change behavior and restore relationship. God responds to his disobedient people as a perfectly righteous and loving parent would to a child. The punishments designed to curb rebellious behavior gradually increase, giving Israel the opportunity to repent at any time (26:18-28). Even when Israel was punished with exile from the land in 722 and 586 <span>BC<\/span>, God was working to restore his people (see, e.g., Isa 40–66; Jer 29:10; Amos 9:11-15).<\/p>","summary_ro":"26:14-39 The objective of God’s punishment of his people is to change behavior and restore relationship. God responds to his disobedient people as a perfectly righteous and loving parent would to a child. The punishments designed to curb rebellious behavior gradually increase, giving Israel the opportunity to repent at any time (26:18-28). Even when Israel was punished with exile from the land in 722 and 586 BC, God was working to restore his people (see, e.g., Isa 40–66; Jer 29:10; Amos 9:11...","summary_en":"26:14-39 The objective of God’s punishment of his people is to change behavior and restore relationship. God responds to his disobedient people as a perfectly righteous and loving parent would to a child. The punishments designed to curb rebellious behavior gradually increase, giving Israel the opportunity to repent at any time (26:18-28). Even when Israel was punished with exile from the land in 722 and 586 BC, God was working to restore his people (see, e.g., Isa 40–66; Jer 29:10; Amos 9:11...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59788,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Retribution","title_en":"Retribution","content_ro":"<h3>Retribution<\/h3>\n<p>God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing.<\/p>\n<p>The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. <em>Retribution<\/em> means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral order is woven into the fabric of the world and must be maintained or restored (see Ps 7:14-16; Prov 11:17-21; 26:27).<\/p>\n<p>God maintains moral order by meting out justice, punishing wickedness, and rewarding right behavior (Gal 6:7-8). Since God oversees the world, it is never entirely overwhelmed by moral chaos; God holds people accountable for what they do. The judgment and exile of Adam and Eve (Gen 3:8-24), Cain’s sentence (4:10-15), and the worldwide flood and annihilation (chs 6–7) are examples of God’s retribution. These events reveal a sovereign God who exacts just punishment in the context of his good intentions for the world (see also Num 16; Deut 30:15-20; Josh 7; Mic 2:1-3).<\/p>\n<p>Retribution is an application of God’s righteousness; it purifies the world for his kingdom of peace. Through retribution, the divine King proclaims his universal rule and exercises his justice on all who reject his rule or defy his commands (Deut 7:10; Ps 149; Prov 15:25; Mic 5:15; 1 Cor 16:22; Gal 1:8-9; 2 Thes 1:5-10).<\/p>\n<p>For God’s people, retribution serves as his discipline. It is intended to restore covenant fellowship with him (see Isa 44:22; Jer 3:12-14; Lam 3:19-33; Hos 14:1-2; Joel 2:12-13; see also Heb 12:5-11). When God’s people experience his chastening, they can respond in hope because God’s truth and righteousness will triumph (Ps 58:10-11), and God will redeem and restore his people who trust in him (Lev 26:40-45; Hos 2:2-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:1–7:24; Lev 26:14-39; Ps 7:6-17; 57:6; 95:8-11; Prov 6:27-35; 26:27; Mic 2:1-3; Rom 2:5-16; Gal 6:7-8; Heb 10:26-31; 12:5-11, 25-29<\/p>","content_en":"<h3>Retribution<\/h3>\n<p>God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing.<\/p>\n<p>The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. <em>Retribution<\/em> means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral order is woven into the fabric of the world and must be maintained or restored (see Ps 7:14-16; Prov 11:17-21; 26:27).<\/p>\n<p>God maintains moral order by meting out justice, punishing wickedness, and rewarding right behavior (Gal 6:7-8). Since God oversees the world, it is never entirely overwhelmed by moral chaos; God holds people accountable for what they do. The judgment and exile of Adam and Eve (Gen 3:8-24), Cain’s sentence (4:10-15), and the worldwide flood and annihilation (chs 6–7) are examples of God’s retribution. These events reveal a sovereign God who exacts just punishment in the context of his good intentions for the world (see also Num 16; Deut 30:15-20; Josh 7; Mic 2:1-3).<\/p>\n<p>Retribution is an application of God’s righteousness; it purifies the world for his kingdom of peace. Through retribution, the divine King proclaims his universal rule and exercises his justice on all who reject his rule or defy his commands (Deut 7:10; Ps 149; Prov 15:25; Mic 5:15; 1 Cor 16:22; Gal 1:8-9; 2 Thes 1:5-10).<\/p>\n<p>For God’s people, retribution serves as his discipline. It is intended to restore covenant fellowship with him (see Isa 44:22; Jer 3:12-14; Lam 3:19-33; Hos 14:1-2; Joel 2:12-13; see also Heb 12:5-11). When God’s people experience his chastening, they can respond in hope because God’s truth and righteousness will triumph (Ps 58:10-11), and God will redeem and restore his people who trust in him (Lev 26:40-45; Hos 2:2-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:1–7:24; Lev 26:14-39; Ps 7:6-17; 57:6; 95:8-11; Prov 6:27-35; 26:27; Mic 2:1-3; Rom 2:5-16; Gal 6:7-8; Heb 10:26-31; 12:5-11, 25-29<\/p>","summary_ro":"Retribution God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing. The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. Retribution means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral ...","summary_en":"Retribution God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing. The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. Retribution means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60014,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Blessing","title_en":"Blessing","content_ro":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","content_en":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","summary_ro":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","summary_en":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60140,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","content_en":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","summary_ro":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","summary_en":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60987,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Oppression of God’s People","title_en":"Oppression of God’s People","content_ro":"<h3>Oppression of God’s People<\/h3>\n<p>God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ.<\/p>\n<p>Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. Israel was promised victory in the conquest if they would obey God, but the reality (Judg 1:19-36) was only partial obedience at best. With the rewards of victory in view, why did God’s people of old—and why does the church today—fall short?<\/p>\n<p>In Judges, the answer was that “another generation” arose that had not participated in the Exodus or the conquest under Joshua, so their faith was increasingly based on stories of divine intervention “in the olden days.” They had not personally “seen all the great things the <span>Lord<\/span> had done for Israel” (2:7). This generation failed to “acknowledge the <span>Lord<\/span> or remember the mighty things he had done for Israel” (2:10). God had left enemies in the land to test the Israelites (3:1-4), and Israel failed to drive out these enemies as God had commanded. The rest of the book of Judges illustrates the tragic results of that failure.<\/p>\n<p>God only turns away from his people when they have turned away from him (2:12-14); he never abandons people who truly worship him. Yet grace notes are sounded even in divine retribution as God turned his anger to a beneficial purpose: to teach his people obedience. The very foes who robbed Israel of its divine inheritance and blessing became part of God’s gracious testing. We can learn from oppression, as both physical and spiritual warfare require discipline. The experience can produce a “peaceful harvest of right living” (see Heb 12:5-11).<\/p>\n<p>Through Jesus Christ, God brought undeserved deliverance from the universal oppression of sin, “while we were still sinners” (Rom 5:8). And just as the Israelites experienced deliverance from their enemies whenever they turned to the Lord, we can be rescued from the ultimate oppressive force when we turn to him in repentance.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:14-39; Deut 8:19-20; 28:15-68; Judg 2:2-3, 10-15,18; 3:1-8; 2 Kgs 17:5-23; Ezek 22:27-29; Amos 4:1; Jas 2:1-7<\/p>","content_en":"<h3>Oppression of God’s People<\/h3>\n<p>God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ.<\/p>\n<p>Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. Israel was promised victory in the conquest if they would obey God, but the reality (Judg 1:19-36) was only partial obedience at best. With the rewards of victory in view, why did God’s people of old—and why does the church today—fall short?<\/p>\n<p>In Judges, the answer was that “another generation” arose that had not participated in the Exodus or the conquest under Joshua, so their faith was increasingly based on stories of divine intervention “in the olden days.” They had not personally “seen all the great things the <span>Lord<\/span> had done for Israel” (2:7). This generation failed to “acknowledge the <span>Lord<\/span> or remember the mighty things he had done for Israel” (2:10). God had left enemies in the land to test the Israelites (3:1-4), and Israel failed to drive out these enemies as God had commanded. The rest of the book of Judges illustrates the tragic results of that failure.<\/p>\n<p>God only turns away from his people when they have turned away from him (2:12-14); he never abandons people who truly worship him. Yet grace notes are sounded even in divine retribution as God turned his anger to a beneficial purpose: to teach his people obedience. The very foes who robbed Israel of its divine inheritance and blessing became part of God’s gracious testing. We can learn from oppression, as both physical and spiritual warfare require discipline. The experience can produce a “peaceful harvest of right living” (see Heb 12:5-11).<\/p>\n<p>Through Jesus Christ, God brought undeserved deliverance from the universal oppression of sin, “while we were still sinners” (Rom 5:8). And just as the Israelites experienced deliverance from their enemies whenever they turned to the Lord, we can be rescued from the ultimate oppressive force when we turn to him in repentance.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:14-39; Deut 8:19-20; 28:15-68; Judg 2:2-3, 10-15,18; 3:1-8; 2 Kgs 17:5-23; Ezek 22:27-29; Amos 4:1; Jas 2:1-7<\/p>","summary_ro":"Oppression of God’s People God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ. Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. ...","summary_en":"Oppression of God’s People God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ. Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61787,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87414,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Retribution","title_en":"Retribution","content_ro":"<h3>Retribution<\/h3>\n<p>God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing.<\/p>\n<p>The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. <em>Retribution<\/em> means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral order is woven into the fabric of the world and must be maintained or restored (see Ps 7:14-16; Prov 11:17-21; 26:27).<\/p>\n<p>God maintains moral order by meting out justice, punishing wickedness, and rewarding right behavior (Gal 6:7-8). Since God oversees the world, it is never entirely overwhelmed by moral chaos; God holds people accountable for what they do. The judgment and exile of Adam and Eve (Gen 3:8-24), Cain’s sentence (4:10-15), and the worldwide flood and annihilation (chs 6–7) are examples of God’s retribution. These events reveal a sovereign God who exacts just punishment in the context of his good intentions for the world (see also Num 16; Deut 30:15-20; Josh 7; Mic 2:1-3).<\/p>\n<p>Retribution is an application of God’s righteousness; it purifies the world for his kingdom of peace. Through retribution, the divine King proclaims his universal rule and exercises his justice on all who reject his rule or defy his commands (Deut 7:10; Ps 149; Prov 15:25; Mic 5:15; 1 Cor 16:22; Gal 1:8-9; 2 Thes 1:5-10).<\/p>\n<p>For God’s people, retribution serves as his discipline. It is intended to restore covenant fellowship with him (see Isa 44:22; Jer 3:12-14; Lam 3:19-33; Hos 14:1-2; Joel 2:12-13; see also Heb 12:5-11). When God’s people experience his chastening, they can respond in hope because God’s truth and righteousness will triumph (Ps 58:10-11), and God will redeem and restore his people who trust in him (Lev 26:40-45; Hos 2:2-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:1–7:24; Lev 26:14-39; Ps 7:6-17; 57:6; 95:8-11; Prov 6:27-35; 26:27; Mic 2:1-3; Rom 2:5-16; Gal 6:7-8; Heb 10:26-31; 12:5-11, 25-29<\/p>","content_en":"<h3>Retribution<\/h3>\n<p>God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing.<\/p>\n<p>The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. <em>Retribution<\/em> means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral order is woven into the fabric of the world and must be maintained or restored (see Ps 7:14-16; Prov 11:17-21; 26:27).<\/p>\n<p>God maintains moral order by meting out justice, punishing wickedness, and rewarding right behavior (Gal 6:7-8). Since God oversees the world, it is never entirely overwhelmed by moral chaos; God holds people accountable for what they do. The judgment and exile of Adam and Eve (Gen 3:8-24), Cain’s sentence (4:10-15), and the worldwide flood and annihilation (chs 6–7) are examples of God’s retribution. These events reveal a sovereign God who exacts just punishment in the context of his good intentions for the world (see also Num 16; Deut 30:15-20; Josh 7; Mic 2:1-3).<\/p>\n<p>Retribution is an application of God’s righteousness; it purifies the world for his kingdom of peace. Through retribution, the divine King proclaims his universal rule and exercises his justice on all who reject his rule or defy his commands (Deut 7:10; Ps 149; Prov 15:25; Mic 5:15; 1 Cor 16:22; Gal 1:8-9; 2 Thes 1:5-10).<\/p>\n<p>For God’s people, retribution serves as his discipline. It is intended to restore covenant fellowship with him (see Isa 44:22; Jer 3:12-14; Lam 3:19-33; Hos 14:1-2; Joel 2:12-13; see also Heb 12:5-11). When God’s people experience his chastening, they can respond in hope because God’s truth and righteousness will triumph (Ps 58:10-11), and God will redeem and restore his people who trust in him (Lev 26:40-45; Hos 2:2-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:1–7:24; Lev 26:14-39; Ps 7:6-17; 57:6; 95:8-11; Prov 6:27-35; 26:27; Mic 2:1-3; Rom 2:5-16; Gal 6:7-8; Heb 10:26-31; 12:5-11, 25-29<\/p>","summary_ro":"Retribution God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing. The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. Retribution means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral ...","summary_en":"Retribution God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing. The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. Retribution means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87640,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Blessing","title_en":"Blessing","content_ro":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","content_en":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","summary_ro":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","summary_en":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87766,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","content_en":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","summary_ro":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","summary_en":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88613,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Oppression of God’s People","title_en":"Oppression of God’s People","content_ro":"<h3>Oppression of God’s People<\/h3>\n<p>God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ.<\/p>\n<p>Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. Israel was promised victory in the conquest if they would obey God, but the reality (Judg 1:19-36) was only partial obedience at best. With the rewards of victory in view, why did God’s people of old—and why does the church today—fall short?<\/p>\n<p>In Judges, the answer was that “another generation” arose that had not participated in the Exodus or the conquest under Joshua, so their faith was increasingly based on stories of divine intervention “in the olden days.” They had not personally “seen all the great things the <span>Lord<\/span> had done for Israel” (2:7). This generation failed to “acknowledge the <span>Lord<\/span> or remember the mighty things he had done for Israel” (2:10). God had left enemies in the land to test the Israelites (3:1-4), and Israel failed to drive out these enemies as God had commanded. The rest of the book of Judges illustrates the tragic results of that failure.<\/p>\n<p>God only turns away from his people when they have turned away from him (2:12-14); he never abandons people who truly worship him. Yet grace notes are sounded even in divine retribution as God turned his anger to a beneficial purpose: to teach his people obedience. The very foes who robbed Israel of its divine inheritance and blessing became part of God’s gracious testing. We can learn from oppression, as both physical and spiritual warfare require discipline. The experience can produce a “peaceful harvest of right living” (see Heb 12:5-11).<\/p>\n<p>Through Jesus Christ, God brought undeserved deliverance from the universal oppression of sin, “while we were still sinners” (Rom 5:8). And just as the Israelites experienced deliverance from their enemies whenever they turned to the Lord, we can be rescued from the ultimate oppressive force when we turn to him in repentance.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:14-39; Deut 8:19-20; 28:15-68; Judg 2:2-3, 10-15,18; 3:1-8; 2 Kgs 17:5-23; Ezek 22:27-29; Amos 4:1; Jas 2:1-7<\/p>","content_en":"<h3>Oppression of God’s People<\/h3>\n<p>God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ.<\/p>\n<p>Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. Israel was promised victory in the conquest if they would obey God, but the reality (Judg 1:19-36) was only partial obedience at best. With the rewards of victory in view, why did God’s people of old—and why does the church today—fall short?<\/p>\n<p>In Judges, the answer was that “another generation” arose that had not participated in the Exodus or the conquest under Joshua, so their faith was increasingly based on stories of divine intervention “in the olden days.” They had not personally “seen all the great things the <span>Lord<\/span> had done for Israel” (2:7). This generation failed to “acknowledge the <span>Lord<\/span> or remember the mighty things he had done for Israel” (2:10). God had left enemies in the land to test the Israelites (3:1-4), and Israel failed to drive out these enemies as God had commanded. The rest of the book of Judges illustrates the tragic results of that failure.<\/p>\n<p>God only turns away from his people when they have turned away from him (2:12-14); he never abandons people who truly worship him. Yet grace notes are sounded even in divine retribution as God turned his anger to a beneficial purpose: to teach his people obedience. The very foes who robbed Israel of its divine inheritance and blessing became part of God’s gracious testing. We can learn from oppression, as both physical and spiritual warfare require discipline. The experience can produce a “peaceful harvest of right living” (see Heb 12:5-11).<\/p>\n<p>Through Jesus Christ, God brought undeserved deliverance from the universal oppression of sin, “while we were still sinners” (Rom 5:8). And just as the Israelites experienced deliverance from their enemies whenever they turned to the Lord, we can be rescued from the ultimate oppressive force when we turn to him in repentance.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:14-39; Deut 8:19-20; 28:15-68; Judg 2:2-3, 10-15,18; 3:1-8; 2 Kgs 17:5-23; Ezek 22:27-29; Amos 4:1; Jas 2:1-7<\/p>","summary_ro":"Oppression of God’s People God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ. Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. ...","summary_en":"Oppression of God’s People God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ. Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89413,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115040,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Retribution","title_en":"Retribution","content_ro":"<h3>Retribution<\/h3>\n<p>God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing.<\/p>\n<p>The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. <em>Retribution<\/em> means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral order is woven into the fabric of the world and must be maintained or restored (see Ps 7:14-16; Prov 11:17-21; 26:27).<\/p>\n<p>God maintains moral order by meting out justice, punishing wickedness, and rewarding right behavior (Gal 6:7-8). Since God oversees the world, it is never entirely overwhelmed by moral chaos; God holds people accountable for what they do. The judgment and exile of Adam and Eve (Gen 3:8-24), Cain’s sentence (4:10-15), and the worldwide flood and annihilation (chs 6–7) are examples of God’s retribution. These events reveal a sovereign God who exacts just punishment in the context of his good intentions for the world (see also Num 16; Deut 30:15-20; Josh 7; Mic 2:1-3).<\/p>\n<p>Retribution is an application of God’s righteousness; it purifies the world for his kingdom of peace. Through retribution, the divine King proclaims his universal rule and exercises his justice on all who reject his rule or defy his commands (Deut 7:10; Ps 149; Prov 15:25; Mic 5:15; 1 Cor 16:22; Gal 1:8-9; 2 Thes 1:5-10).<\/p>\n<p>For God’s people, retribution serves as his discipline. It is intended to restore covenant fellowship with him (see Isa 44:22; Jer 3:12-14; Lam 3:19-33; Hos 14:1-2; Joel 2:12-13; see also Heb 12:5-11). When God’s people experience his chastening, they can respond in hope because God’s truth and righteousness will triumph (Ps 58:10-11), and God will redeem and restore his people who trust in him (Lev 26:40-45; Hos 2:2-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:1–7:24; Lev 26:14-39; Ps 7:6-17; 57:6; 95:8-11; Prov 6:27-35; 26:27; Mic 2:1-3; Rom 2:5-16; Gal 6:7-8; Heb 10:26-31; 12:5-11, 25-29<\/p>","content_en":"<h3>Retribution<\/h3>\n<p>God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing.<\/p>\n<p>The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. <em>Retribution<\/em> means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral order is woven into the fabric of the world and must be maintained or restored (see Ps 7:14-16; Prov 11:17-21; 26:27).<\/p>\n<p>God maintains moral order by meting out justice, punishing wickedness, and rewarding right behavior (Gal 6:7-8). Since God oversees the world, it is never entirely overwhelmed by moral chaos; God holds people accountable for what they do. The judgment and exile of Adam and Eve (Gen 3:8-24), Cain’s sentence (4:10-15), and the worldwide flood and annihilation (chs 6–7) are examples of God’s retribution. These events reveal a sovereign God who exacts just punishment in the context of his good intentions for the world (see also Num 16; Deut 30:15-20; Josh 7; Mic 2:1-3).<\/p>\n<p>Retribution is an application of God’s righteousness; it purifies the world for his kingdom of peace. Through retribution, the divine King proclaims his universal rule and exercises his justice on all who reject his rule or defy his commands (Deut 7:10; Ps 149; Prov 15:25; Mic 5:15; 1 Cor 16:22; Gal 1:8-9; 2 Thes 1:5-10).<\/p>\n<p>For God’s people, retribution serves as his discipline. It is intended to restore covenant fellowship with him (see Isa 44:22; Jer 3:12-14; Lam 3:19-33; Hos 14:1-2; Joel 2:12-13; see also Heb 12:5-11). When God’s people experience his chastening, they can respond in hope because God’s truth and righteousness will triumph (Ps 58:10-11), and God will redeem and restore his people who trust in him (Lev 26:40-45; Hos 2:2-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:1–7:24; Lev 26:14-39; Ps 7:6-17; 57:6; 95:8-11; Prov 6:27-35; 26:27; Mic 2:1-3; Rom 2:5-16; Gal 6:7-8; Heb 10:26-31; 12:5-11, 25-29<\/p>","summary_ro":"Retribution God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing. The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. Retribution means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral ...","summary_en":"Retribution God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing. The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. Retribution means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115266,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Blessing","title_en":"Blessing","content_ro":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","content_en":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","summary_ro":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","summary_en":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115392,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","content_en":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","summary_ro":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","summary_en":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116239,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Oppression of God’s People","title_en":"Oppression of God’s People","content_ro":"<h3>Oppression of God’s People<\/h3>\n<p>God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ.<\/p>\n<p>Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. Israel was promised victory in the conquest if they would obey God, but the reality (Judg 1:19-36) was only partial obedience at best. With the rewards of victory in view, why did God’s people of old—and why does the church today—fall short?<\/p>\n<p>In Judges, the answer was that “another generation” arose that had not participated in the Exodus or the conquest under Joshua, so their faith was increasingly based on stories of divine intervention “in the olden days.” They had not personally “seen all the great things the <span>Lord<\/span> had done for Israel” (2:7). This generation failed to “acknowledge the <span>Lord<\/span> or remember the mighty things he had done for Israel” (2:10). God had left enemies in the land to test the Israelites (3:1-4), and Israel failed to drive out these enemies as God had commanded. The rest of the book of Judges illustrates the tragic results of that failure.<\/p>\n<p>God only turns away from his people when they have turned away from him (2:12-14); he never abandons people who truly worship him. Yet grace notes are sounded even in divine retribution as God turned his anger to a beneficial purpose: to teach his people obedience. The very foes who robbed Israel of its divine inheritance and blessing became part of God’s gracious testing. We can learn from oppression, as both physical and spiritual warfare require discipline. The experience can produce a “peaceful harvest of right living” (see Heb 12:5-11).<\/p>\n<p>Through Jesus Christ, God brought undeserved deliverance from the universal oppression of sin, “while we were still sinners” (Rom 5:8). And just as the Israelites experienced deliverance from their enemies whenever they turned to the Lord, we can be rescued from the ultimate oppressive force when we turn to him in repentance.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:14-39; Deut 8:19-20; 28:15-68; Judg 2:2-3, 10-15,18; 3:1-8; 2 Kgs 17:5-23; Ezek 22:27-29; Amos 4:1; Jas 2:1-7<\/p>","content_en":"<h3>Oppression of God’s People<\/h3>\n<p>God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ.<\/p>\n<p>Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. Israel was promised victory in the conquest if they would obey God, but the reality (Judg 1:19-36) was only partial obedience at best. With the rewards of victory in view, why did God’s people of old—and why does the church today—fall short?<\/p>\n<p>In Judges, the answer was that “another generation” arose that had not participated in the Exodus or the conquest under Joshua, so their faith was increasingly based on stories of divine intervention “in the olden days.” They had not personally “seen all the great things the <span>Lord<\/span> had done for Israel” (2:7). This generation failed to “acknowledge the <span>Lord<\/span> or remember the mighty things he had done for Israel” (2:10). God had left enemies in the land to test the Israelites (3:1-4), and Israel failed to drive out these enemies as God had commanded. The rest of the book of Judges illustrates the tragic results of that failure.<\/p>\n<p>God only turns away from his people when they have turned away from him (2:12-14); he never abandons people who truly worship him. Yet grace notes are sounded even in divine retribution as God turned his anger to a beneficial purpose: to teach his people obedience. The very foes who robbed Israel of its divine inheritance and blessing became part of God’s gracious testing. We can learn from oppression, as both physical and spiritual warfare require discipline. The experience can produce a “peaceful harvest of right living” (see Heb 12:5-11).<\/p>\n<p>Through Jesus Christ, God brought undeserved deliverance from the universal oppression of sin, “while we were still sinners” (Rom 5:8). And just as the Israelites experienced deliverance from their enemies whenever they turned to the Lord, we can be rescued from the ultimate oppressive force when we turn to him in repentance.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:14-39; Deut 8:19-20; 28:15-68; Judg 2:2-3, 10-15,18; 3:1-8; 2 Kgs 17:5-23; Ezek 22:27-29; Amos 4:1; Jas 2:1-7<\/p>","summary_ro":"Oppression of God’s People God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ. Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. ...","summary_en":"Oppression of God’s People God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ. Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117039,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142666,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Retribution","title_en":"Retribution","content_ro":"<h3>Retribution<\/h3>\n<p>God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing.<\/p>\n<p>The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. <em>Retribution<\/em> means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral order is woven into the fabric of the world and must be maintained or restored (see Ps 7:14-16; Prov 11:17-21; 26:27).<\/p>\n<p>God maintains moral order by meting out justice, punishing wickedness, and rewarding right behavior (Gal 6:7-8). Since God oversees the world, it is never entirely overwhelmed by moral chaos; God holds people accountable for what they do. The judgment and exile of Adam and Eve (Gen 3:8-24), Cain’s sentence (4:10-15), and the worldwide flood and annihilation (chs 6–7) are examples of God’s retribution. These events reveal a sovereign God who exacts just punishment in the context of his good intentions for the world (see also Num 16; Deut 30:15-20; Josh 7; Mic 2:1-3).<\/p>\n<p>Retribution is an application of God’s righteousness; it purifies the world for his kingdom of peace. Through retribution, the divine King proclaims his universal rule and exercises his justice on all who reject his rule or defy his commands (Deut 7:10; Ps 149; Prov 15:25; Mic 5:15; 1 Cor 16:22; Gal 1:8-9; 2 Thes 1:5-10).<\/p>\n<p>For God’s people, retribution serves as his discipline. It is intended to restore covenant fellowship with him (see Isa 44:22; Jer 3:12-14; Lam 3:19-33; Hos 14:1-2; Joel 2:12-13; see also Heb 12:5-11). When God’s people experience his chastening, they can respond in hope because God’s truth and righteousness will triumph (Ps 58:10-11), and God will redeem and restore his people who trust in him (Lev 26:40-45; Hos 2:2-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:1–7:24; Lev 26:14-39; Ps 7:6-17; 57:6; 95:8-11; Prov 6:27-35; 26:27; Mic 2:1-3; Rom 2:5-16; Gal 6:7-8; Heb 10:26-31; 12:5-11, 25-29<\/p>","content_en":"<h3>Retribution<\/h3>\n<p>God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing.<\/p>\n<p>The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. <em>Retribution<\/em> means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral order is woven into the fabric of the world and must be maintained or restored (see Ps 7:14-16; Prov 11:17-21; 26:27).<\/p>\n<p>God maintains moral order by meting out justice, punishing wickedness, and rewarding right behavior (Gal 6:7-8). Since God oversees the world, it is never entirely overwhelmed by moral chaos; God holds people accountable for what they do. The judgment and exile of Adam and Eve (Gen 3:8-24), Cain’s sentence (4:10-15), and the worldwide flood and annihilation (chs 6–7) are examples of God’s retribution. These events reveal a sovereign God who exacts just punishment in the context of his good intentions for the world (see also Num 16; Deut 30:15-20; Josh 7; Mic 2:1-3).<\/p>\n<p>Retribution is an application of God’s righteousness; it purifies the world for his kingdom of peace. Through retribution, the divine King proclaims his universal rule and exercises his justice on all who reject his rule or defy his commands (Deut 7:10; Ps 149; Prov 15:25; Mic 5:15; 1 Cor 16:22; Gal 1:8-9; 2 Thes 1:5-10).<\/p>\n<p>For God’s people, retribution serves as his discipline. It is intended to restore covenant fellowship with him (see Isa 44:22; Jer 3:12-14; Lam 3:19-33; Hos 14:1-2; Joel 2:12-13; see also Heb 12:5-11). When God’s people experience his chastening, they can respond in hope because God’s truth and righteousness will triumph (Ps 58:10-11), and God will redeem and restore his people who trust in him (Lev 26:40-45; Hos 2:2-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:1–7:24; Lev 26:14-39; Ps 7:6-17; 57:6; 95:8-11; Prov 6:27-35; 26:27; Mic 2:1-3; Rom 2:5-16; Gal 6:7-8; Heb 10:26-31; 12:5-11, 25-29<\/p>","summary_ro":"Retribution God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing. The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. Retribution means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral ...","summary_en":"Retribution God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing. The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. Retribution means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142892,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Blessing","title_en":"Blessing","content_ro":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","content_en":"<h3>Blessing<\/h3>\n<p>Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev 26:3-13). Obedience leads to blessing, whereas rebellion brings a curse (see Deut 28).<\/p>\n<p>The initial realm of blessing is creation, in which God as Creator is the ultimate granter of blessing for animals (Gen 1:22) and humans (1:28; see Pss 104; 128:3-4). Humans also serve as channels of divine blessing. Abraham was called to be a blessing to the nations (Gen 12:2-3). The institutions of family (27:27-29), government (1 Kgs 8:14, 52, 66), and religion (Gen 14:19; Lev 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated God’s blessing to Israel (Num 6:24-26; Deut 10:8).<\/p>\n<p>Three basic characteristics can be observed in Old Testament blessings: (1) They are conveyed from a greater party to a lesser one (Gen 32:26; Heb 7:6-7); (2) they are signs of favor that result in well-being and productivity (Deut 28:3-7); and (3) they acknowledge that all power and blessing stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).<\/p>\n<p>God’s blessings in the Old Testament are in striking contrast with those of the pagan religions of antiquity. For pagan religions, fortunes and fertility of flock, family, and fields came about through sympathetic magic in ceremonial observances at their shrines—profane customs that were designed to manipulate the deities to act on their behalf so that the cycle of life could be maintained. In the Old Testament, all life, fertility, and blessing came by God’s decree, for he is the only true and living God.<\/p>\n<p>In the New Testament, the emphasis of blessing shifts from the material to the spiritual, from the nation to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his death, Jesus carried the consequences of sin’s curse (Gal 3:13), established God’s Kingdom (Matt 3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now believers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:22, 28; 9:26-27; 12:2-3; 14:19-20; 24:59-60; 27:1-41; 28:1-4; 32:24-30; 46:1–50:26; Lev 26:3-13; Num 6:22-27; Deut 7:12-15; 10:8; 28:1-14; 33:1-29; 1 Sam 2:20-21; Ps 128:1-6; Matt 5:3-12; Luke 6:27-28; Rom 12:14; Gal 3:13-14; Eph 1:3; Heb 7:6-7; 1 Pet 3:9<\/p>","summary_ro":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","summary_en":"Blessing Before his death, Jacob offered a blessing to each of his sons (49:1-28), as well as to Joseph’s sons (Gen 48:3-20), just as his father Isaac had blessed him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it (Lev 26:14-39). A blessing is issued publicly by a benefactor and provides power for prosperity and success. Blessing is essential to covenant relationships in that it guides and motivates the parties to obey the covenant’s stipulations (Lev...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143018,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","content_en":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","summary_ro":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","summary_en":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143865,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Oppression of God’s People","title_en":"Oppression of God’s People","content_ro":"<h3>Oppression of God’s People<\/h3>\n<p>God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ.<\/p>\n<p>Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. Israel was promised victory in the conquest if they would obey God, but the reality (Judg 1:19-36) was only partial obedience at best. With the rewards of victory in view, why did God’s people of old—and why does the church today—fall short?<\/p>\n<p>In Judges, the answer was that “another generation” arose that had not participated in the Exodus or the conquest under Joshua, so their faith was increasingly based on stories of divine intervention “in the olden days.” They had not personally “seen all the great things the <span>Lord<\/span> had done for Israel” (2:7). This generation failed to “acknowledge the <span>Lord<\/span> or remember the mighty things he had done for Israel” (2:10). God had left enemies in the land to test the Israelites (3:1-4), and Israel failed to drive out these enemies as God had commanded. The rest of the book of Judges illustrates the tragic results of that failure.<\/p>\n<p>God only turns away from his people when they have turned away from him (2:12-14); he never abandons people who truly worship him. Yet grace notes are sounded even in divine retribution as God turned his anger to a beneficial purpose: to teach his people obedience. The very foes who robbed Israel of its divine inheritance and blessing became part of God’s gracious testing. We can learn from oppression, as both physical and spiritual warfare require discipline. The experience can produce a “peaceful harvest of right living” (see Heb 12:5-11).<\/p>\n<p>Through Jesus Christ, God brought undeserved deliverance from the universal oppression of sin, “while we were still sinners” (Rom 5:8). And just as the Israelites experienced deliverance from their enemies whenever they turned to the Lord, we can be rescued from the ultimate oppressive force when we turn to him in repentance.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:14-39; Deut 8:19-20; 28:15-68; Judg 2:2-3, 10-15,18; 3:1-8; 2 Kgs 17:5-23; Ezek 22:27-29; Amos 4:1; Jas 2:1-7<\/p>","content_en":"<h3>Oppression of God’s People<\/h3>\n<p>God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ.<\/p>\n<p>Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. Israel was promised victory in the conquest if they would obey God, but the reality (Judg 1:19-36) was only partial obedience at best. With the rewards of victory in view, why did God’s people of old—and why does the church today—fall short?<\/p>\n<p>In Judges, the answer was that “another generation” arose that had not participated in the Exodus or the conquest under Joshua, so their faith was increasingly based on stories of divine intervention “in the olden days.” They had not personally “seen all the great things the <span>Lord<\/span> had done for Israel” (2:7). This generation failed to “acknowledge the <span>Lord<\/span> or remember the mighty things he had done for Israel” (2:10). God had left enemies in the land to test the Israelites (3:1-4), and Israel failed to drive out these enemies as God had commanded. The rest of the book of Judges illustrates the tragic results of that failure.<\/p>\n<p>God only turns away from his people when they have turned away from him (2:12-14); he never abandons people who truly worship him. Yet grace notes are sounded even in divine retribution as God turned his anger to a beneficial purpose: to teach his people obedience. The very foes who robbed Israel of its divine inheritance and blessing became part of God’s gracious testing. We can learn from oppression, as both physical and spiritual warfare require discipline. The experience can produce a “peaceful harvest of right living” (see Heb 12:5-11).<\/p>\n<p>Through Jesus Christ, God brought undeserved deliverance from the universal oppression of sin, “while we were still sinners” (Rom 5:8). And just as the Israelites experienced deliverance from their enemies whenever they turned to the Lord, we can be rescued from the ultimate oppressive force when we turn to him in repentance.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:14-39; Deut 8:19-20; 28:15-68; Judg 2:2-3, 10-15,18; 3:1-8; 2 Kgs 17:5-23; Ezek 22:27-29; Amos 4:1; Jas 2:1-7<\/p>","summary_ro":"Oppression of God’s People God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ. Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. ...","summary_en":"Oppression of God’s People God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ. Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144665,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":782,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ague*","title_en":"Ague*","content_ro":"<h3>AGUE*<\/h3>\n<p>Intense fever marked by recurring chills, common in malaria. Our English word comes from the same stem as “acute.” The “fever” (Dt 28:22) can cause “your eyes to fail and your life to ebb away” (Lv 26:16, <span>nlt<\/span>). Both passages describe punishments the Israelites would suffer if they disobeyed God’s laws. Early translators of the Septuagint used the Greek word for jaundice to translate the Hebrew word for ague, no doubt from association of both symptoms with malaria.<\/p>\n<p><em>See also<\/em> Medicine and Medical Practice.<\/p>","content_en":"<h3>AGUE*<\/h3>\n<p>Intense fever marked by recurring chills, common in malaria. Our English word comes from the same stem as “acute.” The “fever” (Dt 28:22) can cause “your eyes to fail and your life to ebb away” (Lv 26:16, <span>nlt<\/span>). Both passages describe punishments the Israelites would suffer if they disobeyed God’s laws. Early translators of the Septuagint used the Greek word for jaundice to translate the Hebrew word for ague, no doubt from association of both symptoms with malaria.<\/p>\n<p><em>See also<\/em> Medicine and Medical Practice.<\/p>","summary_ro":"AGUE* Intense fever marked by recurring chills, common in malaria. Our English word comes from the same stem as “acute.” The “fever” (Dt 28:22) can cause “your eyes to fail and your life to ebb away” (Lv 26:16, nlt). Both passages describe punishments the Israelites would suffer if they disobeyed God’s laws. Early translators of the Septuagint used the Greek word for jaundice to translate the Hebrew word for ague, no doubt from association of both symptoms with malaria. See also Medicine and ...","summary_en":"AGUE* Intense fever marked by recurring chills, common in malaria. Our English word comes from the same stem as “acute.” The “fever” (Dt 28:22) can cause “your eyes to fail and your life to ebb away” (Lv 26:16, nlt). Both passages describe punishments the Israelites would suffer if they disobeyed God’s laws. Early translators of the Septuagint used the Greek word for jaundice to translate the Hebrew word for ague, no doubt from association of both symptoms with malaria. See also Medicine and ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":7492,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Consumption*","title_en":"Consumption*","content_ro":"<h3>CONSUMPTION*<\/h3>\n<p>Medical term historically referring to pulmonary tuberculosis. The word “consumption” appears twice in the Bible (Lv 26:16; Dt 28:22, <span>rsv<\/span>). However, it does not specifically mean tuberculosis; rather, it specifies any chronic wasting disease process, perhaps including cancer, diarrhea, malnutrition, malaria, kidney failure, and other disorders. In the biblical references, consumption is listed as one of many medical symptoms threatening those who do not follow the commandments of the Lord.<\/p>\n<p><em>See also<\/em> Disease; Medicine and Medical Practice.<\/p>","content_en":"<h3>CONSUMPTION*<\/h3>\n<p>Medical term historically referring to pulmonary tuberculosis. The word “consumption” appears twice in the Bible (Lv 26:16; Dt 28:22, <span>rsv<\/span>). However, it does not specifically mean tuberculosis; rather, it specifies any chronic wasting disease process, perhaps including cancer, diarrhea, malnutrition, malaria, kidney failure, and other disorders. In the biblical references, consumption is listed as one of many medical symptoms threatening those who do not follow the commandments of the Lord.<\/p>\n<p><em>See also<\/em> Disease; Medicine and Medical Practice.<\/p>","summary_ro":"CONSUMPTION* Medical term historically referring to pulmonary tuberculosis. The word “consumption” appears twice in the Bible (Lv 26:16; Dt 28:22, rsv). However, it does not specifically mean tuberculosis; rather, it specifies any chronic wasting disease process, perhaps including cancer, diarrhea, malnutrition, malaria, kidney failure, and other disorders. In the biblical references, consumption is listed as one of many medical symptoms threatening those who do not follow the commandments of...","summary_en":"CONSUMPTION* Medical term historically referring to pulmonary tuberculosis. The word “consumption” appears twice in the Bible (Lv 26:16; Dt 28:22, rsv). However, it does not specifically mean tuberculosis; rather, it specifies any chronic wasting disease process, perhaps including cancer, diarrhea, malnutrition, malaria, kidney failure, and other disorders. In the biblical references, consumption is listed as one of many medical symptoms threatening those who do not follow the commandments of...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":44383,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:18","title_en":"Study Note: Leviticul 26:18","content_ro":"<p><strong>26:18<\/strong> <em>seven times over:<\/em> I.e., many times (see also 26:21, 24, 28; Gen 4:15).<\/p>","content_en":"<p><strong>26:18<\/strong> <em>seven times over:<\/em> I.e., many times (see also 26:21, 24, 28; Gen 4:15).<\/p>","summary_ro":"26:18 seven times over: I.e., many times (see also 26:21, 24, 28; Gen 4:15).","summary_en":"26:18 seven times over: I.e., many times (see also 26:21, 24, 28; Gen 4:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72009,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:18","title_en":"Study Note: Leviticul 26:18","content_ro":"<p><strong>26:18<\/strong> <em>seven times over:<\/em> I.e., many times (see also 26:21, 24, 28; Gen 4:15).<\/p>","content_en":"<p><strong>26:18<\/strong> <em>seven times over:<\/em> I.e., many times (see also 26:21, 24, 28; Gen 4:15).<\/p>","summary_ro":"26:18 seven times over: I.e., many times (see also 26:21, 24, 28; Gen 4:15).","summary_en":"26:18 seven times over: I.e., many times (see also 26:21, 24, 28; Gen 4:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99635,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:18","title_en":"Study Note: Leviticul 26:18","content_ro":"<p><strong>26:18<\/strong> <em>seven times over:<\/em> I.e., many times (see also 26:21, 24, 28; Gen 4:15).<\/p>","content_en":"<p><strong>26:18<\/strong> <em>seven times over:<\/em> I.e., many times (see also 26:21, 24, 28; Gen 4:15).<\/p>","summary_ro":"26:18 seven times over: I.e., many times (see also 26:21, 24, 28; Gen 4:15).","summary_en":"26:18 seven times over: I.e., many times (see also 26:21, 24, 28; Gen 4:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127261,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:18","title_en":"Study Note: Leviticul 26:18","content_ro":"<p><strong>26:18<\/strong> <em>seven times over:<\/em> I.e., many times (see also 26:21, 24, 28; Gen 4:15).<\/p>","content_en":"<p><strong>26:18<\/strong> <em>seven times over:<\/em> I.e., many times (see also 26:21, 24, 28; Gen 4:15).<\/p>","summary_ro":"26:18 seven times over: I.e., many times (see also 26:21, 24, 28; Gen 4:15).","summary_en":"26:18 seven times over: I.e., many times (see also 26:21, 24, 28; Gen 4:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":12014,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>FAMINE<\/h3>\n<p>Prolonged and extreme lack of food. Famine, along with other disasters (such as war and disease), has always been part of the human experience. Sometimes there was enough rainfall, properly timed, but occasionally rainfall was too early or late or insufficient (Lv 26:19; Am 4:7-8). The Hebrews and other people in the Near East viewed famine as judgment from God. Since God is the Creator and Sustainer, he has power over the natural world. He could use his created order as he chose; it was no accident when there was famine. Whether a famine occurred through lack of rainfall, hailstorms, or any other event, God was the agent.<\/p>\n<p>The most prevalent cause of famine in the ancient world was lack of rain. Such famines occurred in the time of Abraham (Gn 12:10) and Isaac (26:1). Joseph was greatly concerned about overcoming the famines in Egypt (chs 41–47). The Nile River usually provided the Egyptians with enough water for their crops; a failure to receive adequate water supplies from upland regions meant famine for Egypt.<\/p>\n<p>Besides lack of rainfall, famine could result from other causes, such as hail and thunderstorms (Ex 9:28; 1 Sm 12:17). Sieges on crops by locusts and other pests sometimes caused famine (Ex 10:15; Am 4:9). Invasion by foreign armies also brought on famine (Dt 28:53; 2 Kgs 6:25; 25:3; Lam 4:9-10). Disease often accompanied famine (1 Kgs 8:37; Jer 14:12; 21:9).<\/p>\n<p>Famine brought changes to the lives of Naomi and Ruth (Ru 1:1). God raised Joseph to a position of power in famine conditions. Famine also affected the lives of King David (2 Sm 21:1), Elijah (1 Kgs 17), Elisha (2 Kgs 4:38; 6:25), and Zedekiah (25:2-3).<\/p>\n<p>Famine was used by God to warn (1 Kgs 17:1), correct (2 Sm 21:1), and punish his people or the heathen (Jer 14:12, 15). The famines predicted by Jesus and the writer of the book of Revelation were signs of judgment (Mk 13:8; Rv 18:8).<\/p>","content_en":"<h3>FAMINE<\/h3>\n<p>Prolonged and extreme lack of food. Famine, along with other disasters (such as war and disease), has always been part of the human experience. Sometimes there was enough rainfall, properly timed, but occasionally rainfall was too early or late or insufficient (Lv 26:19; Am 4:7-8). The Hebrews and other people in the Near East viewed famine as judgment from God. Since God is the Creator and Sustainer, he has power over the natural world. He could use his created order as he chose; it was no accident when there was famine. Whether a famine occurred through lack of rainfall, hailstorms, or any other event, God was the agent.<\/p>\n<p>The most prevalent cause of famine in the ancient world was lack of rain. Such famines occurred in the time of Abraham (Gn 12:10) and Isaac (26:1). Joseph was greatly concerned about overcoming the famines in Egypt (chs 41–47). The Nile River usually provided the Egyptians with enough water for their crops; a failure to receive adequate water supplies from upland regions meant famine for Egypt.<\/p>\n<p>Besides lack of rainfall, famine could result from other causes, such as hail and thunderstorms (Ex 9:28; 1 Sm 12:17). Sieges on crops by locusts and other pests sometimes caused famine (Ex 10:15; Am 4:9). Invasion by foreign armies also brought on famine (Dt 28:53; 2 Kgs 6:25; 25:3; Lam 4:9-10). Disease often accompanied famine (1 Kgs 8:37; Jer 14:12; 21:9).<\/p>\n<p>Famine brought changes to the lives of Naomi and Ruth (Ru 1:1). God raised Joseph to a position of power in famine conditions. Famine also affected the lives of King David (2 Sm 21:1), Elijah (1 Kgs 17), Elisha (2 Kgs 4:38; 6:25), and Zedekiah (25:2-3).<\/p>\n<p>Famine was used by God to warn (1 Kgs 17:1), correct (2 Sm 21:1), and punish his people or the heathen (Jer 14:12, 15). The famines predicted by Jesus and the writer of the book of Revelation were signs of judgment (Mk 13:8; Rv 18:8).<\/p>","summary_ro":"FAMINE Prolonged and extreme lack of food. Famine, along with other disasters (such as war and disease), has always been part of the human experience. Sometimes there was enough rainfall, properly timed, but occasionally rainfall was too early or late or insufficient (Lv 26:19; Am 4:7-8). The Hebrews and other people in the Near East viewed famine as judgment from God. Since God is the Creator and Sustainer, he has power over the natural world. He could use his created order as he chose; it w...","summary_en":"FAMINE Prolonged and extreme lack of food. Famine, along with other disasters (such as war and disease), has always been part of the human experience. Sometimes there was enough rainfall, properly timed, but occasionally rainfall was too early or late or insufficient (Lv 26:19; Am 4:7-8). The Hebrews and other people in the Near East viewed famine as judgment from God. Since God is the Creator and Sustainer, he has power over the natural world. He could use his created order as he chose; it w...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44384,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:19","title_en":"Study Note: Leviticul 26:19","content_ro":"<p><strong>26:19-20<\/strong> If God withholds rain, the ground will be hard and unproductive.<\/p>","content_en":"<p><strong>26:19-20<\/strong> If God withholds rain, the ground will be hard and unproductive.<\/p>","summary_ro":"26:19-20 If God withholds rain, the ground will be hard and unproductive.","summary_en":"26:19-20 If God withholds rain, the ground will be hard and unproductive.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72010,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:19","title_en":"Study Note: Leviticul 26:19","content_ro":"<p><strong>26:19-20<\/strong> If God withholds rain, the ground will be hard and unproductive.<\/p>","content_en":"<p><strong>26:19-20<\/strong> If God withholds rain, the ground will be hard and unproductive.<\/p>","summary_ro":"26:19-20 If God withholds rain, the ground will be hard and unproductive.","summary_en":"26:19-20 If God withholds rain, the ground will be hard and unproductive.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99636,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:19","title_en":"Study Note: Leviticul 26:19","content_ro":"<p><strong>26:19-20<\/strong> If God withholds rain, the ground will be hard and unproductive.<\/p>","content_en":"<p><strong>26:19-20<\/strong> If God withholds rain, the ground will be hard and unproductive.<\/p>","summary_ro":"26:19-20 If God withholds rain, the ground will be hard and unproductive.","summary_en":"26:19-20 If God withholds rain, the ground will be hard and unproductive.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127262,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:19","title_en":"Study Note: Leviticul 26:19","content_ro":"<p><strong>26:19-20<\/strong> If God withholds rain, the ground will be hard and unproductive.<\/p>","content_en":"<p><strong>26:19-20<\/strong> If God withholds rain, the ground will be hard and unproductive.<\/p>","summary_ro":"26:19-20 If God withholds rain, the ground will be hard and unproductive.","summary_en":"26:19-20 If God withholds rain, the ground will be hard and unproductive.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60159,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","content_en":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","summary_ro":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","summary_en":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87785,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","content_en":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","summary_ro":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","summary_en":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115411,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","content_en":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","summary_ro":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","summary_en":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143037,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","content_en":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","summary_ro":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","summary_en":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":30475,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Plague","title_en":"Plague","content_ro":"<h3>PLAGUE<\/h3>\n<p>Word used to refer to a disease, disaster, or pestilence. Although there is a specific disease known as plague, the term “plague” as used in Scripture is not restricted to a single disease (1 Kgs 8:37; Lk 7:21). Plague can indicate an epidemic disease or refer to widespread calamity like the 10 plagues of Egypt (Ex 7–12).<\/p>\n<p>There is no question that in the Hebrew mind plagues were part of the judgment God sent to individuals, families, and nations. God himself threatened to send plagues to the Israelites in proportion to their sins (Lv 26:21) and took full responsibility for the Egyptian plagues (Jos 24:5). The OT plagues demonstrated God’s control over the processes of nature, just as Christ’s miracles do in the NT.<\/p>\n<p>At one point in the history of Israel, the Philistines won a battle and captured the ark of God (1 Sm 4:10-11). When the ark was kept at Ashdod, however, God showed his power by allowing a fatal disease characterized by swellings or tumors to be prevalent (5:6). The Philistines sent the ark on to Gath, but people of all ages began to have tumors in the region of the groin (v 9). A similar occurrence at the next city, Ekron, resulted in many deaths (v 12).<\/p>\n<p>Finally, after seven months, the Philistines decided to return the ark of God to Israel along with a guilt offering of five golden rats and five golden tumors (1 Sm 6:1-4). The selection of this unusual offering was made because the Philistine diviners associated the swarms of rodents that marred the land with the plague that was upon them (v 5). The first Israelite village to receive the ark of God from the Philistines was punished with the same disease for looking into it (v 19). The epidemic in Beth-shemesh left 50,070 people dead (cf. <span>nlt<\/span> mg).<\/p>\n<p><em>See also<\/em> Disease; Exodus, Book of; Pestilence; Plagues upon Egypt.<\/p>","content_en":"<h3>PLAGUE<\/h3>\n<p>Word used to refer to a disease, disaster, or pestilence. Although there is a specific disease known as plague, the term “plague” as used in Scripture is not restricted to a single disease (1 Kgs 8:37; Lk 7:21). Plague can indicate an epidemic disease or refer to widespread calamity like the 10 plagues of Egypt (Ex 7–12).<\/p>\n<p>There is no question that in the Hebrew mind plagues were part of the judgment God sent to individuals, families, and nations. God himself threatened to send plagues to the Israelites in proportion to their sins (Lv 26:21) and took full responsibility for the Egyptian plagues (Jos 24:5). The OT plagues demonstrated God’s control over the processes of nature, just as Christ’s miracles do in the NT.<\/p>\n<p>At one point in the history of Israel, the Philistines won a battle and captured the ark of God (1 Sm 4:10-11). When the ark was kept at Ashdod, however, God showed his power by allowing a fatal disease characterized by swellings or tumors to be prevalent (5:6). The Philistines sent the ark on to Gath, but people of all ages began to have tumors in the region of the groin (v 9). A similar occurrence at the next city, Ekron, resulted in many deaths (v 12).<\/p>\n<p>Finally, after seven months, the Philistines decided to return the ark of God to Israel along with a guilt offering of five golden rats and five golden tumors (1 Sm 6:1-4). The selection of this unusual offering was made because the Philistine diviners associated the swarms of rodents that marred the land with the plague that was upon them (v 5). The first Israelite village to receive the ark of God from the Philistines was punished with the same disease for looking into it (v 19). The epidemic in Beth-shemesh left 50,070 people dead (cf. <span>nlt<\/span> mg).<\/p>\n<p><em>See also<\/em> Disease; Exodus, Book of; Pestilence; Plagues upon Egypt.<\/p>","summary_ro":"PLAGUE Word used to refer to a disease, disaster, or pestilence. Although there is a specific disease known as plague, the term “plague” as used in Scripture is not restricted to a single disease (1 Kgs 8:37; Lk 7:21). Plague can indicate an epidemic disease or refer to widespread calamity like the 10 plagues of Egypt (Ex 7–12). There is no question that in the Hebrew mind plagues were part of the judgment God sent to individuals, families, and nations. God himself threatened to send plagues ...","summary_en":"PLAGUE Word used to refer to a disease, disaster, or pestilence. Although there is a specific disease known as plague, the term “plague” as used in Scripture is not restricted to a single disease (1 Kgs 8:37; Lk 7:21). Plague can indicate an epidemic disease or refer to widespread calamity like the 10 plagues of Egypt (Ex 7–12). There is no question that in the Hebrew mind plagues were part of the judgment God sent to individuals, families, and nations. God himself threatened to send plagues ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":9668,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Discipline","title_en":"Discipline","content_ro":"<h3>DISCIPLINE<\/h3>\n<p>Learning that molds character and enforces correct behavior—from a Latin word meaning “instruction” or “training.” To discipline a person or a group means to put them in a state of good order so that they function in the way intended. Discipline, in spite of a popular misconception, is not inherently stern or harsh. Bible translators chose “disciple” as an appropriate term for one who learns by following.<\/p>\n<p>Preview<\/p>\n<p>• Biblical Teaching<\/p>\n<p>• Self-Discipline<\/p>\n<p>• Parental Discipline<\/p>\n<p>• Church Discipline<\/p>\n<p class=\"h2\" id=\"BiblicalTeaching\">Biblical Teaching<\/p>\n<p>Although used only once in the <span>kjv<\/span> (Jb 36:10), the word “discipline,” in various noun and verb forms, occurs frequently in modern versions of the Bible. The Hebrew and Greek words commonly rendered “discipline” are sometimes translated as “reproof,” “warning,” “restraint,” “correction,” or (especially in <span>kjv<\/span>) “chastisement.” More positive synonyms include “upbringing,” “training,” “instruction,” and “education.”<\/p>\n<p>OT usage of “discipline” is noticeably more negative than in the NT, principally because of the legal aspect of God’s approach to Israel under the old (Mosaic) covenant. The “new covenant” approach to the church leads to a more positive language of discipline in the NT. Yet both covenants had the same goal: righteousness. Considered in that light, even the OT emphasis on punishment proceeds from a positive motive toward a constructive goal. Where the OT emphasized retaliation, it was to teach offenders the nature of their offense by showing them an effect like the one they had caused. Vindication of a wronged person’s rights also vindicated God’s righteousness. Vindication was an important way of upholding God’s justice. Retribution was also important. Covenant breaking brought on the covenant curse (Dt 27:26) in the form of punitive discipline. Retribution reestablished the authority of God’s law and taught respect for his standards of righteousness.<\/p>\n<p>Complementary to punitive discipline, positive discipline can be thought of as reinforcive discipline. God always disciplines; he does so punitively when necessary, but reinforcingly when possible.<\/p>\n<p>Discipline is frequently spoken of as being exercised by God over Israel (Lv 26:23; Dt 4:36; 8:5; Jer 31:18), over the nations (Ps 94:10), or over individuals (Jb 5:17; Ps 94:10, 12; Heb 12:5-11; Rv 3:19). In Israel parental responsibility to discipline children was taken seriously (Dt 21:18). Fathers were solemnly charged to discipline their sons (Prv 13:24; 19:18; 22:15; 23:13; 29:17; cf. Eph 6:4; Heb 12:7-10). In the church, disciplining was a pastoral responsibility (2 Tm 2:25).<\/p>\n<p>It is understandable that people fear discipline from God (Ps 6:1), but it is his wrath that should be feared. His wrath is directed only against those who have proved themselves by their actions to be God’s enemies (Dt 11:2-3). God’s discipline is different from his wrath and should not be despised (Prv 3:11) or taken for granted (Heb 12:5). Only a fool or wicked person hates it (Ps 50:17; Prv 5:12; Jer 31:18). God disciplines his people as a loving father disciplines a beloved son (Dt 8:5; Prv 3:11-12; Heb 12:5-7). According to Scripture, a wise person should love discipline (Prv 12:1; 13:24; 2 Tm 1:7; Heb 12:5, 9).<\/p>\n<p>The fruit of discipline is knowledge (Prv 12:1) and parents’ delight (29:17). One who is disciplined can be spoken of as “blessed” (Jb 5:17; Ps 94:12). Where the purpose of discipline is left unspecified, the discipline is nevertheless understood as good and righteous (Dt 4:36; Jb 36:10; Prv 13:24; Rv 3:19). Specifically, discipline is called “the way of life” (Prv 6:23). It saves one from destruction (19:18) and allows one to escape both folly (22:15) and God’s condemnation of the world (1 Cor 11:32). It eventually leads to sharing God’s holiness (Heb 12:7), and yields “the peaceful fruit of righteousness” (v 11, <span>rsv<\/span>). In contrast, the consequences of a lack of discipline are stipulated to be abandonment by God (Lv 26:23-24), death (Prv 5:23), and destruction (19:18).<\/p>\n<p>The book of Proverbs speaks of discipline as necessary to avoid sexual immorality (5:12-23; 6:23-24). Loose or wicked women probably symbolize many kinds of deceptive and enticing situations. To be able to act maturely and responsibly in such situations requires that young people respond to wise and loving parental discipline so that they learn to live disciplined lives. They will then do by “bent of nature” what is right because their nature has been shaped to what it right. Evil can then be shunned, even when it is encountered unexpectedly.<\/p>\n<p>The book of Hebrews also urges its readers to respond to discipline rather than to react against it. In Hebrews two harmful reactions are stipulated and the helpful response is identified. On the one hand, no individual should regard lightly the discipline of the Lord (Heb 12:5). Discipline should be regarded neither as worthless nor as being of little value. On the other hand, one should not lose courage when he is punished by the Lord. That is, preoccupation with the negative aspect of the disciplinary procedure must not obscure its goal or demoralize persons being disciplined. There is a purpose for what happens, which should be sought and realized: “No discipline is enjoyable while it happening—it is painful! But afterward there will be a quiet harvest of right living for those who are trained in this way” (Heb 12:11, <span>nlt<\/span>). The exhortation is not to reject discipline or be dejected by it, but to accept it and be instructed by it.<\/p>\n<p class=\"h2\" id=\"Self-Discipline\">Self-Discipline<\/p>\n<p>Jesus’ ethics of righteousness both fulfill and surpass the stringent code of the old covenant (Mt 5:17-48). Yet Christians are not therefore inherently more legalistic than were the Pharisees. Set free from “the law of sin and death,” Christians have “the law of the Spirit of life in Jesus Christ” (Rom 8:1-8) to provide a built-in dynamic to fulfill the will of God. Beyond slavish obedience to the letter of the law, believers are enabled by the indwelling Spirit of God to exercise self-discipline. Spiritual transformation is accompanied by renewal of the mind (Rom 12:2), which brings fresh understanding of oneself, one’s motivations, and one’s attitudes.<\/p>\n\n<p class=\"h2\" id=\"ParentalDiscipline\">Parental Discipline<\/p>\n<p>The family constitutes the basic unit of the human community. Within that cell of intimate relationships, parents are entrusted with the responsibility of guiding and correcting their children (Dt 6:7; Prv 22:6). The biblical view is essentially pessimistic about the perfectibility of human nature. Therefore, parents are urged not to leave children at the mercy of their own natural tendencies. Undisciplined children are potential victims of the powerful conditioning exerted by a predominantly pagan culture. To exercise their responsibilities properly, parents must model values, practices, and attitudes to their children, besides teaching them through instruction and correction.<\/p>\n<p>The parents’ educational task is best accomplished through positive means such as advice, exhortation, counseling, family devotions, and Christian training in church and Sunday school. But it also may require negative measures, such as prohibitions and disciplinary action. When verbal admonitions are not heeded by small children, punishment becomes an effective form of persuasion (Prv 13:24). Physical discipline, however, should be administered on the basis of clearly stated and understood principles. Christian parents must avoid punishing out of anger or personal animosity, and must never cause injury to a child. Physical discipline should be viewed as a last resort intended to obtain maximum educational results with minimum outrage to children (Eph 6:4).<\/p>\n<p>Human fallenness (Gn 3) means that self-centeredness infects even children (cf. Ps 51:5). Somehow children must learn respect for themselves and for others. Left on their own and then battered by a fallen society, they can become rebellious social misfits leaving a trail of heartache in their own lives and in the lives of other people. Love for one’s children does not preclude the use of negative disciplinary measures. As distasteful as they may seem to both parents and children, genuine love may require them. A family environment regulated by consistent and loving firmness will enhance the chances for children to mature as responsible and considerate individuals.<\/p>\n<p class=\"h2\" id=\"ChurchDiscipline\">Church Discipline<\/p>\n<p>The church is basically a large family of which each believer is a member. The nature of the church—as a community intended to reflect in the faith, worship, and lives of its members the true character of God—distinguishes it from all other groups.<\/p>\n<p>At the same time, the church is called to be an open community of concern, reaching out in compassion to desperately needy human beings. Christian lifestyles clearly differ from pagan lifestyles. That difference often creates a barrier isolating the “lost” from the very people who could extend to them God’s deliverance from loneliness, addictions, disorientation, broken relationships, and so on. The church has a responsibility not to place unscriptural obstacles in the way of its outreach to unbelievers, yet the tension between openness and purity is difficult to resolve. Without a careful balance, a church can easily become unduly restrictive or overly permissive. In either extreme its witness is impaired.<\/p>\n<p>The solution to the dilemma lies in formulating church discipline that is authentically biblical. The Scriptures provide the church with ample guidance for the formulation of standards of conduct (e.g., Ex 20:1-17; 1 Cor 5:11; 6:9-11; Eph 4:25-32; 5:1-21; Col 3:5-11). As those standards are spelled out, however, it is necessary to differentiate between biblical absolutes and cultural norms. For instance, though drunkenness is expressly forbidden in the NT, there is no scriptural prohibition on the drinking of wine. Some churches allow drinking but decry drunkenness, others recommend abstinence to their members, and still others make abstinence from alcoholic beverages a condition of membership. The NT, recognizing that conflict sometimes occurs between Christian liberty and Christian responsibility, gives guidelines for resolving such conflicts (1 Cor 8).<\/p>\n<p>For the sake of scriptural consistency and in order to be credible, church discipline should oppose sins of attitude with the same severity as for “gross sins.” The NT condemns immorality, murder, and drunkenness—but along with them envy, jealousy, anger, selfishness, complaining, and criticism. Each of the vices is an impediment to entering the kingdom of God (Gal 5:19-21). Unbelievers are often made to feel unwelcome in the church because of secondary matters such as smoking or drinking. Yet gossiping, complaining, and selfishness among church members are seldom exposed and properly disciplined. A more consistent position would promote the purity of the church and would also enhance its ministry as a supportive, accepting center of Christian love.<\/p>\n<p>In addition to affirming the necessity for discipline within the church, the NT delineates a procedure for carrying out disciplinary action (Mt 18:15-18; 1 Cor 5:3-13; Gal 6:1). Offenders are first to be approached and admonished privately. If they refuse to repent or mend their ways, the case is to be presented before the leadership of the church and then, if necessary, before the whole congregation. Should offenders persist in their error, they are to be ostracized, not out of vindictiveness but with the hope of bringing them to repentance and restoration (2 Thes 3:14-15).<\/p>\n<p>The Bible’s emphasis on the necessity for self-discipline, parental discipline, and church discipline seems underscored by the moral decline evident in many areas of modern society. God’s love, as depicted in the Bible and exemplified in Jesus Christ, is intended to teach all people how to live. Those who spurn God’s “positive reinforcement” encounter the negative aspects of his discipline. Christians who discipline themselves, their children, and each other in a loving way honor Christ and model his way of life, thus helping others to understand God’s purposes.<\/p>","content_en":"<h3>DISCIPLINE<\/h3>\n<p>Learning that molds character and enforces correct behavior—from a Latin word meaning “instruction” or “training.” To discipline a person or a group means to put them in a state of good order so that they function in the way intended. Discipline, in spite of a popular misconception, is not inherently stern or harsh. Bible translators chose “disciple” as an appropriate term for one who learns by following.<\/p>\n<p>Preview<\/p>\n<p>• Biblical Teaching<\/p>\n<p>• Self-Discipline<\/p>\n<p>• Parental Discipline<\/p>\n<p>• Church Discipline<\/p>\n<p class=\"h2\" id=\"BiblicalTeaching\">Biblical Teaching<\/p>\n<p>Although used only once in the <span>kjv<\/span> (Jb 36:10), the word “discipline,” in various noun and verb forms, occurs frequently in modern versions of the Bible. The Hebrew and Greek words commonly rendered “discipline” are sometimes translated as “reproof,” “warning,” “restraint,” “correction,” or (especially in <span>kjv<\/span>) “chastisement.” More positive synonyms include “upbringing,” “training,” “instruction,” and “education.”<\/p>\n<p>OT usage of “discipline” is noticeably more negative than in the NT, principally because of the legal aspect of God’s approach to Israel under the old (Mosaic) covenant. The “new covenant” approach to the church leads to a more positive language of discipline in the NT. Yet both covenants had the same goal: righteousness. Considered in that light, even the OT emphasis on punishment proceeds from a positive motive toward a constructive goal. Where the OT emphasized retaliation, it was to teach offenders the nature of their offense by showing them an effect like the one they had caused. Vindication of a wronged person’s rights also vindicated God’s righteousness. Vindication was an important way of upholding God’s justice. Retribution was also important. Covenant breaking brought on the covenant curse (Dt 27:26) in the form of punitive discipline. Retribution reestablished the authority of God’s law and taught respect for his standards of righteousness.<\/p>\n<p>Complementary to punitive discipline, positive discipline can be thought of as reinforcive discipline. God always disciplines; he does so punitively when necessary, but reinforcingly when possible.<\/p>\n<p>Discipline is frequently spoken of as being exercised by God over Israel (Lv 26:23; Dt 4:36; 8:5; Jer 31:18), over the nations (Ps 94:10), or over individuals (Jb 5:17; Ps 94:10, 12; Heb 12:5-11; Rv 3:19). In Israel parental responsibility to discipline children was taken seriously (Dt 21:18). Fathers were solemnly charged to discipline their sons (Prv 13:24; 19:18; 22:15; 23:13; 29:17; cf. Eph 6:4; Heb 12:7-10). In the church, disciplining was a pastoral responsibility (2 Tm 2:25).<\/p>\n<p>It is understandable that people fear discipline from God (Ps 6:1), but it is his wrath that should be feared. His wrath is directed only against those who have proved themselves by their actions to be God’s enemies (Dt 11:2-3). God’s discipline is different from his wrath and should not be despised (Prv 3:11) or taken for granted (Heb 12:5). Only a fool or wicked person hates it (Ps 50:17; Prv 5:12; Jer 31:18). God disciplines his people as a loving father disciplines a beloved son (Dt 8:5; Prv 3:11-12; Heb 12:5-7). According to Scripture, a wise person should love discipline (Prv 12:1; 13:24; 2 Tm 1:7; Heb 12:5, 9).<\/p>\n<p>The fruit of discipline is knowledge (Prv 12:1) and parents’ delight (29:17). One who is disciplined can be spoken of as “blessed” (Jb 5:17; Ps 94:12). Where the purpose of discipline is left unspecified, the discipline is nevertheless understood as good and righteous (Dt 4:36; Jb 36:10; Prv 13:24; Rv 3:19). Specifically, discipline is called “the way of life” (Prv 6:23). It saves one from destruction (19:18) and allows one to escape both folly (22:15) and God’s condemnation of the world (1 Cor 11:32). It eventually leads to sharing God’s holiness (Heb 12:7), and yields “the peaceful fruit of righteousness” (v 11, <span>rsv<\/span>). In contrast, the consequences of a lack of discipline are stipulated to be abandonment by God (Lv 26:23-24), death (Prv 5:23), and destruction (19:18).<\/p>\n<p>The book of Proverbs speaks of discipline as necessary to avoid sexual immorality (5:12-23; 6:23-24). Loose or wicked women probably symbolize many kinds of deceptive and enticing situations. To be able to act maturely and responsibly in such situations requires that young people respond to wise and loving parental discipline so that they learn to live disciplined lives. They will then do by “bent of nature” what is right because their nature has been shaped to what it right. Evil can then be shunned, even when it is encountered unexpectedly.<\/p>\n<p>The book of Hebrews also urges its readers to respond to discipline rather than to react against it. In Hebrews two harmful reactions are stipulated and the helpful response is identified. On the one hand, no individual should regard lightly the discipline of the Lord (Heb 12:5). Discipline should be regarded neither as worthless nor as being of little value. On the other hand, one should not lose courage when he is punished by the Lord. That is, preoccupation with the negative aspect of the disciplinary procedure must not obscure its goal or demoralize persons being disciplined. There is a purpose for what happens, which should be sought and realized: “No discipline is enjoyable while it happening—it is painful! But afterward there will be a quiet harvest of right living for those who are trained in this way” (Heb 12:11, <span>nlt<\/span>). The exhortation is not to reject discipline or be dejected by it, but to accept it and be instructed by it.<\/p>\n<p class=\"h2\" id=\"Self-Discipline\">Self-Discipline<\/p>\n<p>Jesus’ ethics of righteousness both fulfill and surpass the stringent code of the old covenant (Mt 5:17-48). Yet Christians are not therefore inherently more legalistic than were the Pharisees. Set free from “the law of sin and death,” Christians have “the law of the Spirit of life in Jesus Christ” (Rom 8:1-8) to provide a built-in dynamic to fulfill the will of God. Beyond slavish obedience to the letter of the law, believers are enabled by the indwelling Spirit of God to exercise self-discipline. Spiritual transformation is accompanied by renewal of the mind (Rom 12:2), which brings fresh understanding of oneself, one’s motivations, and one’s attitudes.<\/p>\n\n<p class=\"h2\" id=\"ParentalDiscipline\">Parental Discipline<\/p>\n<p>The family constitutes the basic unit of the human community. Within that cell of intimate relationships, parents are entrusted with the responsibility of guiding and correcting their children (Dt 6:7; Prv 22:6). The biblical view is essentially pessimistic about the perfectibility of human nature. Therefore, parents are urged not to leave children at the mercy of their own natural tendencies. Undisciplined children are potential victims of the powerful conditioning exerted by a predominantly pagan culture. To exercise their responsibilities properly, parents must model values, practices, and attitudes to their children, besides teaching them through instruction and correction.<\/p>\n<p>The parents’ educational task is best accomplished through positive means such as advice, exhortation, counseling, family devotions, and Christian training in church and Sunday school. But it also may require negative measures, such as prohibitions and disciplinary action. When verbal admonitions are not heeded by small children, punishment becomes an effective form of persuasion (Prv 13:24). Physical discipline, however, should be administered on the basis of clearly stated and understood principles. Christian parents must avoid punishing out of anger or personal animosity, and must never cause injury to a child. Physical discipline should be viewed as a last resort intended to obtain maximum educational results with minimum outrage to children (Eph 6:4).<\/p>\n<p>Human fallenness (Gn 3) means that self-centeredness infects even children (cf. Ps 51:5). Somehow children must learn respect for themselves and for others. Left on their own and then battered by a fallen society, they can become rebellious social misfits leaving a trail of heartache in their own lives and in the lives of other people. Love for one’s children does not preclude the use of negative disciplinary measures. As distasteful as they may seem to both parents and children, genuine love may require them. A family environment regulated by consistent and loving firmness will enhance the chances for children to mature as responsible and considerate individuals.<\/p>\n<p class=\"h2\" id=\"ChurchDiscipline\">Church Discipline<\/p>\n<p>The church is basically a large family of which each believer is a member. The nature of the church—as a community intended to reflect in the faith, worship, and lives of its members the true character of God—distinguishes it from all other groups.<\/p>\n<p>At the same time, the church is called to be an open community of concern, reaching out in compassion to desperately needy human beings. Christian lifestyles clearly differ from pagan lifestyles. That difference often creates a barrier isolating the “lost” from the very people who could extend to them God’s deliverance from loneliness, addictions, disorientation, broken relationships, and so on. The church has a responsibility not to place unscriptural obstacles in the way of its outreach to unbelievers, yet the tension between openness and purity is difficult to resolve. Without a careful balance, a church can easily become unduly restrictive or overly permissive. In either extreme its witness is impaired.<\/p>\n<p>The solution to the dilemma lies in formulating church discipline that is authentically biblical. The Scriptures provide the church with ample guidance for the formulation of standards of conduct (e.g., Ex 20:1-17; 1 Cor 5:11; 6:9-11; Eph 4:25-32; 5:1-21; Col 3:5-11). As those standards are spelled out, however, it is necessary to differentiate between biblical absolutes and cultural norms. For instance, though drunkenness is expressly forbidden in the NT, there is no scriptural prohibition on the drinking of wine. Some churches allow drinking but decry drunkenness, others recommend abstinence to their members, and still others make abstinence from alcoholic beverages a condition of membership. The NT, recognizing that conflict sometimes occurs between Christian liberty and Christian responsibility, gives guidelines for resolving such conflicts (1 Cor 8).<\/p>\n<p>For the sake of scriptural consistency and in order to be credible, church discipline should oppose sins of attitude with the same severity as for “gross sins.” The NT condemns immorality, murder, and drunkenness—but along with them envy, jealousy, anger, selfishness, complaining, and criticism. Each of the vices is an impediment to entering the kingdom of God (Gal 5:19-21). Unbelievers are often made to feel unwelcome in the church because of secondary matters such as smoking or drinking. Yet gossiping, complaining, and selfishness among church members are seldom exposed and properly disciplined. A more consistent position would promote the purity of the church and would also enhance its ministry as a supportive, accepting center of Christian love.<\/p>\n<p>In addition to affirming the necessity for discipline within the church, the NT delineates a procedure for carrying out disciplinary action (Mt 18:15-18; 1 Cor 5:3-13; Gal 6:1). Offenders are first to be approached and admonished privately. If they refuse to repent or mend their ways, the case is to be presented before the leadership of the church and then, if necessary, before the whole congregation. Should offenders persist in their error, they are to be ostracized, not out of vindictiveness but with the hope of bringing them to repentance and restoration (2 Thes 3:14-15).<\/p>\n<p>The Bible’s emphasis on the necessity for self-discipline, parental discipline, and church discipline seems underscored by the moral decline evident in many areas of modern society. God’s love, as depicted in the Bible and exemplified in Jesus Christ, is intended to teach all people how to live. Those who spurn God’s “positive reinforcement” encounter the negative aspects of his discipline. Christians who discipline themselves, their children, and each other in a loving way honor Christ and model his way of life, thus helping others to understand God’s purposes.<\/p>","summary_ro":"DISCIPLINE Learning that molds character and enforces correct behavior—from a Latin word meaning “instruction” or “training.” To discipline a person or a group means to put them in a state of good order so that they function in the way intended. Discipline, in spite of a popular misconception, is not inherently stern or harsh. Bible translators chose “disciple” as an appropriate term for one who learns by following. Preview • Biblical Teaching • Self-Discipline • Parental Discipline • Church ...","summary_en":"DISCIPLINE Learning that molds character and enforces correct behavior—from a Latin word meaning “instruction” or “training.” To discipline a person or a group means to put them in a state of good order so that they function in the way intended. Discipline, in spite of a popular misconception, is not inherently stern or harsh. Bible translators chose “disciple” as an appropriate term for one who learns by following. Preview • Biblical Teaching • Self-Discipline • Parental Discipline • Church ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":29811,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pestilence","title_en":"Pestilence","content_ro":"<h3>PESTILENCE<\/h3>\n<p>Derivative of a Hebrew word referring to a contagious epidemic disease of devastating proportions. Pestilence is never portrayed in the Bible as an aimless, naturally occurring phenomenon. It is always regarded as a judgment or punishment sent by God.<\/p>\n<p>Pestilence was one form of chastisement brought upon Israel for neglect of her covenant obligations (Lv 26:25; Dt 28:21). This is the reason for the frequent use of the word by both Jeremiah and Ezekiel. These prophets were prosecuting God’s covenant lawsuit against his people. The sentence had been determined, and they announced that its infliction was impending. For this reason, pestilence almost always occurs as part of a list of scourges, such as the formula “sword, famine and pestilence” used throughout Jeremiah’s prophecy (Jer 14:12, etc.). Because pestilence is a punishment for sin, it is not applied indiscriminately upon all. The one who remains faithful will be protected from its effects (Ps 91:1-3). The enemies of Israel could also be objects of this form of judgment (Ps 78:50; Ez 28:23; 38:22).<\/p>\n<p>Pestilence is not identical with plague in the OT. Plague often denotes such diseases as bubonic plague, measles, and smallpox, whereas pestilence might refer to cholera, typhus, typhoid, and dysentery—diseases often afflicting a city under siege. There is some overlap in the terms, however. The death of 70,000 Israelites after David’s census is an example of the severity and virulence of this form of divine chastisement (2 Sm 24:13-15).<\/p>\n<p>The Greek word <span class=\"greek\" lang=\"el\">loimos<\/span> occurs three times in the NT. In Acts 24:5 (<span>kjv<\/span>) Tertullus used this term as a derogatory description of Paul—“a pestilent fellow.” Jesus predicted that the destruction of the temple would be preceded by several judgments, including pestilence or plague (Lk 21:11).<\/p>\n<p><em>See also<\/em> Disease; Plague.<\/p>","content_en":"<h3>PESTILENCE<\/h3>\n<p>Derivative of a Hebrew word referring to a contagious epidemic disease of devastating proportions. Pestilence is never portrayed in the Bible as an aimless, naturally occurring phenomenon. It is always regarded as a judgment or punishment sent by God.<\/p>\n<p>Pestilence was one form of chastisement brought upon Israel for neglect of her covenant obligations (Lv 26:25; Dt 28:21). This is the reason for the frequent use of the word by both Jeremiah and Ezekiel. These prophets were prosecuting God’s covenant lawsuit against his people. The sentence had been determined, and they announced that its infliction was impending. For this reason, pestilence almost always occurs as part of a list of scourges, such as the formula “sword, famine and pestilence” used throughout Jeremiah’s prophecy (Jer 14:12, etc.). Because pestilence is a punishment for sin, it is not applied indiscriminately upon all. The one who remains faithful will be protected from its effects (Ps 91:1-3). The enemies of Israel could also be objects of this form of judgment (Ps 78:50; Ez 28:23; 38:22).<\/p>\n<p>Pestilence is not identical with plague in the OT. Plague often denotes such diseases as bubonic plague, measles, and smallpox, whereas pestilence might refer to cholera, typhus, typhoid, and dysentery—diseases often afflicting a city under siege. There is some overlap in the terms, however. The death of 70,000 Israelites after David’s census is an example of the severity and virulence of this form of divine chastisement (2 Sm 24:13-15).<\/p>\n<p>The Greek word <span class=\"greek\" lang=\"el\">loimos<\/span> occurs three times in the NT. In Acts 24:5 (<span>kjv<\/span>) Tertullus used this term as a derogatory description of Paul—“a pestilent fellow.” Jesus predicted that the destruction of the temple would be preceded by several judgments, including pestilence or plague (Lk 21:11).<\/p>\n<p><em>See also<\/em> Disease; Plague.<\/p>","summary_ro":"PESTILENCE Derivative of a Hebrew word referring to a contagious epidemic disease of devastating proportions. Pestilence is never portrayed in the Bible as an aimless, naturally occurring phenomenon. It is always regarded as a judgment or punishment sent by God. Pestilence was one form of chastisement brought upon Israel for neglect of her covenant obligations (Lv 26:25; Dt 28:21). This is the reason for the frequent use of the word by both Jeremiah and Ezekiel. These prophets were prosecutin...","summary_en":"PESTILENCE Derivative of a Hebrew word referring to a contagious epidemic disease of devastating proportions. Pestilence is never portrayed in the Bible as an aimless, naturally occurring phenomenon. It is always regarded as a judgment or punishment sent by God. Pestilence was one form of chastisement brought upon Israel for neglect of her covenant obligations (Lv 26:25; Dt 28:21). This is the reason for the frequent use of the word by both Jeremiah and Ezekiel. These prophets were prosecutin...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68038,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Purpose of the Judgments","title_en":"The Purpose of the Judgments","content_ro":"<h3>The Purpose of the Judgments<\/h3>\n<p>What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\n<p>Even though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\n<p>Judgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","content_en":"<h3>The Purpose of the Judgments<\/h3>\n<p>What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\n<p>Even though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\n<p>Judgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","summary_ro":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","summary_en":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95664,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Purpose of the Judgments","title_en":"The Purpose of the Judgments","content_ro":"<h3>The Purpose of the Judgments<\/h3>\n<p>What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\n<p>Even though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\n<p>Judgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","content_en":"<h3>The Purpose of the Judgments<\/h3>\n<p>What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\n<p>Even though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\n<p>Judgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","summary_ro":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","summary_en":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123290,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Purpose of the Judgments","title_en":"The Purpose of the Judgments","content_ro":"<h3>The Purpose of the Judgments<\/h3>\n<p>What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\n<p>Even though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\n<p>Judgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","content_en":"<h3>The Purpose of the Judgments<\/h3>\n<p>What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\n<p>Even though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\n<p>Judgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","summary_ro":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","summary_en":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150916,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Purpose of the Judgments","title_en":"The Purpose of the Judgments","content_ro":"<h3>The Purpose of the Judgments<\/h3>\n<p>What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\n<p>Even though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\n<p>Judgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","content_en":"<h3>The Purpose of the Judgments<\/h3>\n<p>What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues:<\/p>\n<li>At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure.<\/li>\n<li>The tormented sufferers of the fifth trumpet sought death rather than looking to God (9:6). Many prefer to die rather than to admit their sin.<\/li>\n<li>In the sixth seal (6:12-17), the people cried for the rocks to fall on them and hide them from “the wrath of the Lamb” (6:16). Their seeking escape from judgment shows fear rather than trusting in God.<\/li>\n<li>Revelation emphasizes the ultimate justice of God (16:5-7) and the principle of retribution. Believers and unbelievers alike will receive exactly what they deserve (see 2:23; 11:18; 14:13; 18:6; 20:12-13; 22:12).<\/li>\n<li>The judgments are God’s partial answer to the prayers of the saints for retribution. Judgment occurs in God’s time, not ours (6:9-11; 8:2-5).<\/li>\n<li>The judgments, like the plagues on Egypt, disprove the power of the earthly gods and of God’s enemies (Exod 7:8-12; 12:12; cp. Rev 13:4-17; 19:20-21; 20:9-10).<\/li>\n<li>The judgments are a part of God’s mission and offer a last chance to repent (14:6-7; see 9:20-21; 16:9, 11, 21).<\/li>\n<p>Even though God has made it clear that sin is wrong and judgment is coming (Rom 2:5-11), many people still refuse to repent and accept God’s grace (Rom 1:32). Even in the final days, when God sends his witnesses to prophesy concerning the coming destruction, many people will prefer to align themselves with evil forces and will gloat over the demise of God’s prophets (11:3-10). Those who thus oppose God and flee from him will eventually be excluded from his presence.<\/p>\n<p>Judgment against disobedience and evil ways is inevitable (see Rom 1:18–2:11). Yet God patiently waits for repentance and offers his grace (see Rom 2:4; 2 Pet 3:8-10). As such, the warnings of these judgments can serve as an opportunity for change.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 6:6; 12:12; Lev 26:25; 2 Kgs 17:7-23; Ps 103:6; Prov 16:11; Isa 13:11; 26:21; 59:18; Jer 5:1-9; Ezek 11:21; 39:21-24; Zeph 1:12; Mal 3:5; Luke 12:47; John 5:30; Rom 2:2-11; Heb 2:1-4; 10:29; Rev 9:20-21<\/p>","summary_ro":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","summary_en":"The Purpose of the Judgments What is the purpose of God’s judgments? Are they meant to bring about redemption or are they simply intended to destroy? The account of judgments in Revelation gives us some clues: At the end of the sixth trumpet, in spite of all the plagues, people “still refused to repent of their evil deeds and turn to God” (9:20-21). For some people, it does not matter what happens to them—they will not change even under pressure. The tormented sufferers of the fifth trumpet s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":3504,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Baker","title_en":"Baker","content_ro":"<h3>BAKER<\/h3>\n<p>One who prepares food. In biblical times, the baker operated in the home (Gn 19:3), in the public bakery (Jer 37:21), and in the palaces of kings and nobles (Gn 40:1-22; 41:10, 13; 1 Sm 8:13), preparing bread and cakes from the basic staples of oil and flour. The Israelites fleeing from Egypt baked unleavened bread for their journey (Ex 12:39). The bread and cakes were baked in some kind of pan or oven (Lv 2:4; 26:26). As Israelite society developed, specialized bakers operated and formed guilds. Some have argued that Hosea was a baker because of his knowledge of baking techniques (Hos 7:4-8).<\/p>\n<p><em>See also<\/em> Food and Food Preparation.<\/p>","content_en":"<h3>BAKER<\/h3>\n<p>One who prepares food. In biblical times, the baker operated in the home (Gn 19:3), in the public bakery (Jer 37:21), and in the palaces of kings and nobles (Gn 40:1-22; 41:10, 13; 1 Sm 8:13), preparing bread and cakes from the basic staples of oil and flour. The Israelites fleeing from Egypt baked unleavened bread for their journey (Ex 12:39). The bread and cakes were baked in some kind of pan or oven (Lv 2:4; 26:26). As Israelite society developed, specialized bakers operated and formed guilds. Some have argued that Hosea was a baker because of his knowledge of baking techniques (Hos 7:4-8).<\/p>\n<p><em>See also<\/em> Food and Food Preparation.<\/p>","summary_ro":"BAKER One who prepares food. In biblical times, the baker operated in the home (Gn 19:3), in the public bakery (Jer 37:21), and in the palaces of kings and nobles (Gn 40:1-22; 41:10, 13; 1 Sm 8:13), preparing bread and cakes from the basic staples of oil and flour. The Israelites fleeing from Egypt baked unleavened bread for their journey (Ex 12:39). The bread and cakes were baked in some kind of pan or oven (Lv 2:4; 26:26). As Israelite society developed, specialized bakers operated and form...","summary_en":"BAKER One who prepares food. In biblical times, the baker operated in the home (Gn 19:3), in the public bakery (Jer 37:21), and in the palaces of kings and nobles (Gn 40:1-22; 41:10, 13; 1 Sm 8:13), preparing bread and cakes from the basic staples of oil and flour. The Israelites fleeing from Egypt baked unleavened bread for their journey (Ex 12:39). The bread and cakes were baked in some kind of pan or oven (Lv 2:4; 26:26). As Israelite society developed, specialized bakers operated and form...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":5648,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bread","title_en":"Bread","content_ro":"<h3>BREAD<\/h3>\n<p>Food made from the dough of flour or meal from grain.<\/p>\n<p class=\"h2\" id=\"KindsofSeedUsedinMakingBread\">Kinds of Seed Used in Making Bread<\/p>\n<p>The Bible tells us that wheat, barley, rye, beans, lentils, millet, and manna were used in making bread.<\/p>\n<h5>Wheat<\/h5>\n<p>Wheat is mentioned frequently in Scripture (about 48 uses of four Hebrew words in the OT; 14 uses of one Greek word in the NT). The hard winter grain <em>(Triticum aestivuum)<\/em> remains the most popular with farmers of Palestine, who still sow in the fall and reap in the following summer.<\/p>\n<h5>Barley<\/h5>\n<p>Barley matures faster and produces more prolifically than wheat. The hail plague in Egypt destroyed the barley crop because it had ripened; at the same time wheat and rye had not matured (Ex 9:31-32). Barley is mentioned 32 times in the OT. Barley produced a crop even in time of famine (Ru 1:22; 2:17, 23; 3:2, 15, 17) and sold cheaper than wheat (2 Kgs 7:1, 16). Poorer people depended on barley. The boy who contributed his lunch to Jesus to feed 5,000 had barley bread (Jn 6:9, 13). Palestinians fed barley to cattle (1 Kgs 4:28). Barley on the stalk carries a larger husk with a long, wiry hair (thus the name in Hebrew means “long hair”), making chaff separation more difficult. The greater likelihood of extraneous matter in the flour, combined with the less-liked flavor, made barley cheaper.<\/p>\n<h5>Rye<\/h5>\n<p>“Rye” translates a Hebrew word appearing in various versions as “vetch,” “fitches,” or “spelt” (Ex 9:32; Is 28:25; Ez 4:9). A hardy grass, it produces a crop even on poor soil. Rye bread gained popularity in northern Europe and to some degree in Egypt (Ex 9:32). Isaiah 28:24-28 summarizes the farmers’ work in growing and threshing various seed crops. Jews occasionally made bread from rye (Ez 4:9), but normally used it for cattle feed.<\/p>\n<h5>Other Seeds<\/h5>\n<p>Beans, lentils, and millet were ground and mixed to make a bread, along with wheat, barley, and spelt (Ez 4:9). The prophet Ezekiel ate this concoction as a sign of the “defiled bread” the Jews would eat in captivity among the Gentiles.<\/p>\n<h5>Manna<\/h5>\n<p>Numbers 11:8 tells us that the people ground the manna in mills or beat it in a mortar and baked it in pans and made loaves of bread. However, in its prime state God called it bread (see Ex 16:4-32). It appeared as coriander seed (Ex 16:31; Nm 11:7); therefore, the dull white grains were smaller than wheat. The Hebrews complained they had not bread, and their souls hated “this light bread” (Nm 21:5, <span>kjv<\/span>). The psalmist called it “the bread of the angels” (Ps 78:25).<\/p>\n<p class=\"h2\" id=\"EquipmentUsedinMakingBread\">Equipment Used in Making Bread<\/p>\n<p>Bas-reliefs in Egyptian mastaba tombs illustrate most of the equipment used in ancient Near Eastern bakeries.<\/p>\n<h5>Sieve<\/h5>\n<p>A wicker strainerlike device helped separate small impurities from the grain.<\/p>\n<h5>Grindstones<\/h5>\n<p>A pair of stones were shaped so that a top stone turned against the bottom stone, crushing grain into flour.<\/p>\n<h5>Jars<\/h5>\n<p>Clay jars contained olive oil, water, and liquid leaven to be mixed with the flour to make dough (Lv 2:4; 1 Kgs 17:12-16).<\/p>\n<h5>Bowls<\/h5>\n<p>Kneading bowls (Ex 8:3; 12:34; Dt 28:5, 17), boards or tables made of wood, provided space for a thorough mixing of ingredients.<\/p>\n<h5>Pans<\/h5>\n<p>The poor used heated flat stones or the inside walls of their ovens as baking pans. Most people used iron griddles, plates, or pans (Lv 2:5; 6:21; 7:9; Nm 11:8; 1 Chr 9:31; 23:29; 2 Chr 35:13; Ez 4:3). These were often flat, with handles up to five feet (1.5 meters) long. The dough placed on the griddle was ready for the heat.<\/p>\n<h5>Ovens<\/h5>\n<p>Sometimes ovens had a chamber separated from the fire, but usually not. A fire of wood, dried grass (Mt 6:30), or dung (Ez 4:12, 15) heated the oven (Lv 2:4; 7:9; 11:35; 26:26; Hos 7:4-7). While the coals and oven walls retained their heat, the plate carrying bread was inserted. Flat, hard unleavened cakes, or small leavened cakes (Mt 14:17; Mk 6:38; Lk 9:13) were done in a few minutes. Large loaves about one foot in diameter would swell to more than three inches (7.6 centimeters) thick, would weigh more than two pounds (.9 kilogram), and required about 45 minutes for baking (1 Sm 17:17; 2 Sm 16:1).<\/p>\n<p><em>See also<\/em> Food and Food Preparation; Meals, Significance of; Bread of the Presence; Leaven; Unleavened Bread.<\/p>","content_en":"<h3>BREAD<\/h3>\n<p>Food made from the dough of flour or meal from grain.<\/p>\n<p class=\"h2\" id=\"KindsofSeedUsedinMakingBread\">Kinds of Seed Used in Making Bread<\/p>\n<p>The Bible tells us that wheat, barley, rye, beans, lentils, millet, and manna were used in making bread.<\/p>\n<h5>Wheat<\/h5>\n<p>Wheat is mentioned frequently in Scripture (about 48 uses of four Hebrew words in the OT; 14 uses of one Greek word in the NT). The hard winter grain <em>(Triticum aestivuum)<\/em> remains the most popular with farmers of Palestine, who still sow in the fall and reap in the following summer.<\/p>\n<h5>Barley<\/h5>\n<p>Barley matures faster and produces more prolifically than wheat. The hail plague in Egypt destroyed the barley crop because it had ripened; at the same time wheat and rye had not matured (Ex 9:31-32). Barley is mentioned 32 times in the OT. Barley produced a crop even in time of famine (Ru 1:22; 2:17, 23; 3:2, 15, 17) and sold cheaper than wheat (2 Kgs 7:1, 16). Poorer people depended on barley. The boy who contributed his lunch to Jesus to feed 5,000 had barley bread (Jn 6:9, 13). Palestinians fed barley to cattle (1 Kgs 4:28). Barley on the stalk carries a larger husk with a long, wiry hair (thus the name in Hebrew means “long hair”), making chaff separation more difficult. The greater likelihood of extraneous matter in the flour, combined with the less-liked flavor, made barley cheaper.<\/p>\n<h5>Rye<\/h5>\n<p>“Rye” translates a Hebrew word appearing in various versions as “vetch,” “fitches,” or “spelt” (Ex 9:32; Is 28:25; Ez 4:9). A hardy grass, it produces a crop even on poor soil. Rye bread gained popularity in northern Europe and to some degree in Egypt (Ex 9:32). Isaiah 28:24-28 summarizes the farmers’ work in growing and threshing various seed crops. Jews occasionally made bread from rye (Ez 4:9), but normally used it for cattle feed.<\/p>\n<h5>Other Seeds<\/h5>\n<p>Beans, lentils, and millet were ground and mixed to make a bread, along with wheat, barley, and spelt (Ez 4:9). The prophet Ezekiel ate this concoction as a sign of the “defiled bread” the Jews would eat in captivity among the Gentiles.<\/p>\n<h5>Manna<\/h5>\n<p>Numbers 11:8 tells us that the people ground the manna in mills or beat it in a mortar and baked it in pans and made loaves of bread. However, in its prime state God called it bread (see Ex 16:4-32). It appeared as coriander seed (Ex 16:31; Nm 11:7); therefore, the dull white grains were smaller than wheat. The Hebrews complained they had not bread, and their souls hated “this light bread” (Nm 21:5, <span>kjv<\/span>). The psalmist called it “the bread of the angels” (Ps 78:25).<\/p>\n<p class=\"h2\" id=\"EquipmentUsedinMakingBread\">Equipment Used in Making Bread<\/p>\n<p>Bas-reliefs in Egyptian mastaba tombs illustrate most of the equipment used in ancient Near Eastern bakeries.<\/p>\n<h5>Sieve<\/h5>\n<p>A wicker strainerlike device helped separate small impurities from the grain.<\/p>\n<h5>Grindstones<\/h5>\n<p>A pair of stones were shaped so that a top stone turned against the bottom stone, crushing grain into flour.<\/p>\n<h5>Jars<\/h5>\n<p>Clay jars contained olive oil, water, and liquid leaven to be mixed with the flour to make dough (Lv 2:4; 1 Kgs 17:12-16).<\/p>\n<h5>Bowls<\/h5>\n<p>Kneading bowls (Ex 8:3; 12:34; Dt 28:5, 17), boards or tables made of wood, provided space for a thorough mixing of ingredients.<\/p>\n<h5>Pans<\/h5>\n<p>The poor used heated flat stones or the inside walls of their ovens as baking pans. Most people used iron griddles, plates, or pans (Lv 2:5; 6:21; 7:9; Nm 11:8; 1 Chr 9:31; 23:29; 2 Chr 35:13; Ez 4:3). These were often flat, with handles up to five feet (1.5 meters) long. The dough placed on the griddle was ready for the heat.<\/p>\n<h5>Ovens<\/h5>\n<p>Sometimes ovens had a chamber separated from the fire, but usually not. A fire of wood, dried grass (Mt 6:30), or dung (Ez 4:12, 15) heated the oven (Lv 2:4; 7:9; 11:35; 26:26; Hos 7:4-7). While the coals and oven walls retained their heat, the plate carrying bread was inserted. Flat, hard unleavened cakes, or small leavened cakes (Mt 14:17; Mk 6:38; Lk 9:13) were done in a few minutes. Large loaves about one foot in diameter would swell to more than three inches (7.6 centimeters) thick, would weigh more than two pounds (.9 kilogram), and required about 45 minutes for baking (1 Sm 17:17; 2 Sm 16:1).<\/p>\n<p><em>See also<\/em> Food and Food Preparation; Meals, Significance of; Bread of the Presence; Leaven; Unleavened Bread.<\/p>","summary_ro":"BREAD Food made from the dough of flour or meal from grain. Kinds of Seed Used in Making Bread The Bible tells us that wheat, barley, rye, beans, lentils, millet, and manna were used in making bread. Wheat Wheat is mentioned frequently in Scripture (about 48 uses of four Hebrew words in the OT; 14 uses of one Greek word in the NT). The hard winter grain (Triticum aestivuum) remains the most popular with farmers of Palestine, who still sow in the fall and reap in the following summer. Barley B...","summary_en":"BREAD Food made from the dough of flour or meal from grain. Kinds of Seed Used in Making Bread The Bible tells us that wheat, barley, rye, beans, lentils, millet, and manna were used in making bread. Wheat Wheat is mentioned frequently in Scripture (about 48 uses of four Hebrew words in the OT; 14 uses of one Greek word in the NT). The hard winter grain (Triticum aestivuum) remains the most popular with farmers of Palestine, who still sow in the fall and reap in the following summer. Barley B...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":16121,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hell","title_en":"Hell","content_ro":"<h3>HELL<\/h3>\n<p>Place of future punishment for the lost, unrepentant, wicked dead.<\/p>\n<p>Preview<\/p>\n<p>• Definition and Description<\/p>\n<p>• Biblical Terms<\/p>\n<p>• The Justice of Eternal Punishment<\/p>\n<p class=\"h2\" id=\"DefinitionandDescription\">Definition and Description<\/p>\n<p>Hell is the final destiny of unbelievers and is variously described by the figures of a furnace of fire, eternal fire, eternal punishment (Mt 13:42, 50; 25:41, 46); outer darkness, the place of weeping and torment (8:12); the lake of fire, the second death (Rv 21:8); a place for the devil and his demons (Mt 25:41). Evidently, those in hell experience everlasting separation from the Lord, never to see the glory of his power (2 Thes 1:9). Those who worshiped the beast will be subject to continuous torment (Rv 14:10-11).<\/p>\n<p>Other expressions that indicate that the final state of the wicked is eternal are these: “burn with unquenchable fire” (Mt 3:12); “to the unquenchable fire . . . where their worm does not die, and the fire is not quenched” (Mk 9:43, 48); there is sin that “will not be forgiven, either in this age or in the age to come” (Mt 12:32, <span>rsv<\/span>). When Scripture is understood properly, there is no hint anywhere of the termination of the terrible state of unbelievers in hell. Their doom is unending; there is a solemn finality about their miserable condition. (It is significant that the most descriptive and conclusive utterances about hell come from the lips of Jesus.)<\/p>\n<p>A summary of all Scripture that speaks of hell indicates that there is the loss and absence of all good, and the misery and torment of an evil conscience. The most terrifying aspect is the complete and deserved separation from God and from all that is pure, holy, and beautiful. In addition, there is the awareness of being under the wrath of God and of enduring the curse of a righteous sentence because of one’s sins that were consciously and voluntarily committed.<\/p>\n<p>Although the biblical descriptions of hell are stated in very physical and literal terms, the essential character of hell should not be conceived in or limited to designations such as the worm that devours, the stripes that are inflicted, the burning or being consumed by fire. This affirmation does not detract from the horror or the gravity of the situation in hell, because nothing could possibly be worse than separation from God and the torment of an evil conscience. Hell is hell for those who are there essentially because they are completely alienated from God, and wherever there is alienation from God, there is always estrangement from one’s fellows. This is the worst possible punishment to which anyone could be subject: to be totally and irrevocably cut off from God and to be at enmity with all those who are around oneself. Another painful consequence of such a condition is to be at odds with oneself—torn apart from within by an accusing sense of guilt and shame. This condition is one of total conflict: with God, one’s neighbors, and oneself. This is hell! If the descriptions of hell are figurative or symbolic, the conditions they represent are more intense and real than the figures of speech in which they are expressed.<\/p>\n<p>Punishment for sin is a persistent teaching of the Bible. The doctrine of judgment is as extensive as the Canon itself. Typical of such passages are Genesis 2:17; 3:17-19; 4:13; Leviticus 26:27-33; Psalm 149:7; Isaiah 3:11; Ezekiel 14:10; Amos 1:2–2:16; Zechariah 14:19; Matthew 25:41, 46; Luke 16:23-24; Romans 2:5-12; Galatians 6:7-8; Hebrews 10:29-31; and Revelation 20:11-15.<\/p>\n<p class=\"h2\" id=\"BiblicalTerms\">Biblical Terms<\/p>\n<p>The Hebrew word “Sheol” in the OT is predominantly used for “the grave, the pit, the place of the departed dead” (Gn 37:35; Jb 7:9; 14:13; 17:13-16; Pss 6:5; 16:10; 55:15; Prv 9:18; Eccl 9:10; Is 14:11; 38:10-12, 18). There does not seem to be a very clear distinction in the OT between the final destiny of the good and the evil. They all alike go to the grave, to the world below, a world of gloom, weariness, darkness, decay, and forgetfulness, where one is remote from God (Jb 10:20-22; Ps 88:3-6), yet accessible to him (Jb 26:6; Ps 138:8; Am 9:2). It is a place characterized by silence (Pss 94:17; 115:17) and rest (Jb 3:17). Other texts, however, seem to suggest some aspect of consciousness, hope, and communication in Sheol (Jb 14:13-15; 19:25-27; Pss 16:10; 49:15; Is 14:9-10; Ez 32:21). A few texts seem to suggest the threat of divine judgment after death (Pss 9:17; 55:15). On the whole, Sheol was regarded with dismay and foreboding (Dt 32:22; Is 38:18).<\/p>\n<p>It was not until the time of the postcanonical Jewish literature, the writings that were developed between the close of the OT and the beginning of NT times, that clear distinctions were made between the final destinies of the righteous and the unrighteous. The idea of separate divisions within Sheol for the good and the evil was developed. It is unmistakable that there was in Jewish thought, as reflected throughout the OT, a belief in a future and continued existence beyond death, however shadowy and indefinite the concept.<\/p>\n<p>The Greek word “hades” in the NT is used very similarly to “Sheol” in the OT. It was, in fact, used by the translators of the Septuagint, the Greek version of the OT, for Sheol. It designated in general the place or state of the dead, the grave, or death itself. In some versions the word is not translated at all but is transliterated simply as “hades.” The NT is not always very explicit about the meaning of hades, other than what has just been described. Use of the word often does not reveal much about the specific condition of the dead. There are some passages, however, that indicate a distinct advance over the use of Sheol in the OT. One NT passage definitely describes hades as a place of evil and punishment of the wicked, and may appropriately be translated “hell” (Lk 16:23). In all other instances, hades indicates nothing more than the place of the dead.<\/p>\n<p>The Greek word “Gehenna” is used in a number of NT texts to designate the fiery place for punishment of sinners and is often translated “hell” or “the fires of hell” (Mt 5:22, 29-30; 10:28; 18:9; 23:15, 33; Mk 9:43, 45, 47; Jas 3:6). It is usually used in connection with the final judgment and often has the suggestion that the punishment spoken of is eternal. Gehenna is derived by transliteration from the Hebrew of the OT “valley of Hinnom” or the “valley of the son of Hinnom,” a ravine on the south side of Jerusalem. This valley was the center of idolatrous worship in which children were burned by fire as an offering to the heathen god Molech (2 Chr 28:3; 33:6). In the time of Josiah it became a place of abomination, polluted by dead men’s bones and rubbish (2 Kgs 23:10-14) and by the garbage and filth of Jerusalem dumped there. A fire burned continuously in this valley. It thus became a symbol of the unending fires of hell where the lost are consumed in torment. It was a symbol of judgment to be imposed on the idolatrous and disobedient (Jer 7:31-34; 32:35).<\/p>\n<p>Another Greek word used to designate hell or “the lower regions” is “Tartarus” (2 Pt 2:4), a classical word for the place of eternal punishment. The apostle Peter uses it for the fallen angels who were thrown into hell, “committed . . . to pits of nether gloom to be kept until the judgment” (<span>rsv<\/span>).<\/p>\n<p>As noted above, there are, in addition to these terms, the very explicit and vivid phrases that clearly teach the doctrine of hell, as developed at the beginning of this article. The biblical doctrine is determined much more by these decisive phrases than by the somewhat indecisive but frequently used terms “Sheol” and “hades.”<\/p>\n\n<p class=\"h2\" id=\"TheJusticeofEternalPunishment\">The Justice of Eternal Punishment<\/p>\n<p>It is difficult for us to understand the righteous judgment of a holy God who, on one hand, hates all evil, yet, on the other hand, loves the evildoers enough to sacrifice his only Son for their salvation from sin. Divine wrath is the necessary reaction of a holy God who hates all that is contrary to his righteous nature. When the only remedy for human sin is rejected and all appeals of a loving, seeking God for the reconciliation of rebellious sinners are refused, there is no other course of action that God himself can pursue but to leave the sinner to his self-chosen destiny. Punishment for sin is then the inevitable and inescapable response of holiness to that which is morally opposite, and it must continue as long as the sinful condition requiring it continues. There is no indication anywhere in Scripture that lost sinners in hell are capable of repentance and faith. If in this life they did not turn away from sin and receive Christ as Savior with all the favorable circumstances and opportunities afforded them on earth, it is unreasonable to think they will do so in the life to come. Punishment cannot come to an end until guilt and sin come to an end. When the sinner ultimately resists and rejects the work of the Holy Spirit whereby he is convicted of sin, there remains no more possibility of repentance or salvation. He has committed an eternal sin (Mk 3:29; Rv 22:11), which deserves eternal punishment.<\/p>\n<p>The impossibility of faith and repentance in hell is seen also from the tragic reality of the depraved will, conditioned and determined by its repeated rebellion against God. Sin reproduces itself in the will, and character tends to become irrevocably fixed. God responds to endless sinning with the necessary counterpart of endless punishment.<\/p>\n<p>If the question is raised, How can a loving God send people to an everlasting hell? it must be replied that God does not choose this destination for people; they freely choose it for themselves. God simply concurs in their self-chosen way and reveals the full consequences of their evil choice. It must always be remembered that God is not only loving; he is also holy and righteous. There must be some adequate reckoning with justice in the universe where a revolt against God has brought evil consequences of enormous proportions.<\/p>\n<p>While the duration of punishment in hell is eternal for all who have chosen that destiny for themselves, there are degrees of punishment proportional to the degrees of guilt of each individual. Only God is able to determine what those degrees are, and he will assign the consequences with perfect justice according to the responsibility of each one. Evidence of such gradations in future punishment is found in Scripture (Mt 11:20-24; Lk 12:47-48; Rv 20:12-13; cf. Ez 16:48-61). An obvious comparison is made in these texts between the differing intensities of punishment that are involved in the contrasting privileges, knowledge, and opportunities.<\/p>\n<p>From all that has been said, it should be obvious that a variety of nonbiblical views must be ruled out, however attractively they may be presented by their advocates and however popular they may be from time to time. Among these views are the erroneous, but sometimes persuasive, doctrines of universalism, annihilationism, and second probation. Universalism promotes the concept that God will save everyone in the end. Annihilationism teaches that hell is not a place of conscious suffering but of final extermination. And second probation is a notion that people can be delivered from hell. It must always be remembered that the Bible is our rule of faith for the doctrine of hell, however difficult the doctrine may seem for natural reason or for human sentiment. Scripture leaves no doubt about the terrible nature and the eternal duration of hell. Rejection or neglect of this doctrine will have dire effects upon the mission of the church.<\/p>\n<p><em>See also<\/em> “Abraham’s Bosom”; Dead, Place of the; Death; Gehenna; Hades; Intermediate State; Sheol; Wrath of God.<\/p>","content_en":"<h3>HELL<\/h3>\n<p>Place of future punishment for the lost, unrepentant, wicked dead.<\/p>\n<p>Preview<\/p>\n<p>• Definition and Description<\/p>\n<p>• Biblical Terms<\/p>\n<p>• The Justice of Eternal Punishment<\/p>\n<p class=\"h2\" id=\"DefinitionandDescription\">Definition and Description<\/p>\n<p>Hell is the final destiny of unbelievers and is variously described by the figures of a furnace of fire, eternal fire, eternal punishment (Mt 13:42, 50; 25:41, 46); outer darkness, the place of weeping and torment (8:12); the lake of fire, the second death (Rv 21:8); a place for the devil and his demons (Mt 25:41). Evidently, those in hell experience everlasting separation from the Lord, never to see the glory of his power (2 Thes 1:9). Those who worshiped the beast will be subject to continuous torment (Rv 14:10-11).<\/p>\n<p>Other expressions that indicate that the final state of the wicked is eternal are these: “burn with unquenchable fire” (Mt 3:12); “to the unquenchable fire . . . where their worm does not die, and the fire is not quenched” (Mk 9:43, 48); there is sin that “will not be forgiven, either in this age or in the age to come” (Mt 12:32, <span>rsv<\/span>). When Scripture is understood properly, there is no hint anywhere of the termination of the terrible state of unbelievers in hell. Their doom is unending; there is a solemn finality about their miserable condition. (It is significant that the most descriptive and conclusive utterances about hell come from the lips of Jesus.)<\/p>\n<p>A summary of all Scripture that speaks of hell indicates that there is the loss and absence of all good, and the misery and torment of an evil conscience. The most terrifying aspect is the complete and deserved separation from God and from all that is pure, holy, and beautiful. In addition, there is the awareness of being under the wrath of God and of enduring the curse of a righteous sentence because of one’s sins that were consciously and voluntarily committed.<\/p>\n<p>Although the biblical descriptions of hell are stated in very physical and literal terms, the essential character of hell should not be conceived in or limited to designations such as the worm that devours, the stripes that are inflicted, the burning or being consumed by fire. This affirmation does not detract from the horror or the gravity of the situation in hell, because nothing could possibly be worse than separation from God and the torment of an evil conscience. Hell is hell for those who are there essentially because they are completely alienated from God, and wherever there is alienation from God, there is always estrangement from one’s fellows. This is the worst possible punishment to which anyone could be subject: to be totally and irrevocably cut off from God and to be at enmity with all those who are around oneself. Another painful consequence of such a condition is to be at odds with oneself—torn apart from within by an accusing sense of guilt and shame. This condition is one of total conflict: with God, one’s neighbors, and oneself. This is hell! If the descriptions of hell are figurative or symbolic, the conditions they represent are more intense and real than the figures of speech in which they are expressed.<\/p>\n<p>Punishment for sin is a persistent teaching of the Bible. The doctrine of judgment is as extensive as the Canon itself. Typical of such passages are Genesis 2:17; 3:17-19; 4:13; Leviticus 26:27-33; Psalm 149:7; Isaiah 3:11; Ezekiel 14:10; Amos 1:2–2:16; Zechariah 14:19; Matthew 25:41, 46; Luke 16:23-24; Romans 2:5-12; Galatians 6:7-8; Hebrews 10:29-31; and Revelation 20:11-15.<\/p>\n<p class=\"h2\" id=\"BiblicalTerms\">Biblical Terms<\/p>\n<p>The Hebrew word “Sheol” in the OT is predominantly used for “the grave, the pit, the place of the departed dead” (Gn 37:35; Jb 7:9; 14:13; 17:13-16; Pss 6:5; 16:10; 55:15; Prv 9:18; Eccl 9:10; Is 14:11; 38:10-12, 18). There does not seem to be a very clear distinction in the OT between the final destiny of the good and the evil. They all alike go to the grave, to the world below, a world of gloom, weariness, darkness, decay, and forgetfulness, where one is remote from God (Jb 10:20-22; Ps 88:3-6), yet accessible to him (Jb 26:6; Ps 138:8; Am 9:2). It is a place characterized by silence (Pss 94:17; 115:17) and rest (Jb 3:17). Other texts, however, seem to suggest some aspect of consciousness, hope, and communication in Sheol (Jb 14:13-15; 19:25-27; Pss 16:10; 49:15; Is 14:9-10; Ez 32:21). A few texts seem to suggest the threat of divine judgment after death (Pss 9:17; 55:15). On the whole, Sheol was regarded with dismay and foreboding (Dt 32:22; Is 38:18).<\/p>\n<p>It was not until the time of the postcanonical Jewish literature, the writings that were developed between the close of the OT and the beginning of NT times, that clear distinctions were made between the final destinies of the righteous and the unrighteous. The idea of separate divisions within Sheol for the good and the evil was developed. It is unmistakable that there was in Jewish thought, as reflected throughout the OT, a belief in a future and continued existence beyond death, however shadowy and indefinite the concept.<\/p>\n<p>The Greek word “hades” in the NT is used very similarly to “Sheol” in the OT. It was, in fact, used by the translators of the Septuagint, the Greek version of the OT, for Sheol. It designated in general the place or state of the dead, the grave, or death itself. In some versions the word is not translated at all but is transliterated simply as “hades.” The NT is not always very explicit about the meaning of hades, other than what has just been described. Use of the word often does not reveal much about the specific condition of the dead. There are some passages, however, that indicate a distinct advance over the use of Sheol in the OT. One NT passage definitely describes hades as a place of evil and punishment of the wicked, and may appropriately be translated “hell” (Lk 16:23). In all other instances, hades indicates nothing more than the place of the dead.<\/p>\n<p>The Greek word “Gehenna” is used in a number of NT texts to designate the fiery place for punishment of sinners and is often translated “hell” or “the fires of hell” (Mt 5:22, 29-30; 10:28; 18:9; 23:15, 33; Mk 9:43, 45, 47; Jas 3:6). It is usually used in connection with the final judgment and often has the suggestion that the punishment spoken of is eternal. Gehenna is derived by transliteration from the Hebrew of the OT “valley of Hinnom” or the “valley of the son of Hinnom,” a ravine on the south side of Jerusalem. This valley was the center of idolatrous worship in which children were burned by fire as an offering to the heathen god Molech (2 Chr 28:3; 33:6). In the time of Josiah it became a place of abomination, polluted by dead men’s bones and rubbish (2 Kgs 23:10-14) and by the garbage and filth of Jerusalem dumped there. A fire burned continuously in this valley. It thus became a symbol of the unending fires of hell where the lost are consumed in torment. It was a symbol of judgment to be imposed on the idolatrous and disobedient (Jer 7:31-34; 32:35).<\/p>\n<p>Another Greek word used to designate hell or “the lower regions” is “Tartarus” (2 Pt 2:4), a classical word for the place of eternal punishment. The apostle Peter uses it for the fallen angels who were thrown into hell, “committed . . . to pits of nether gloom to be kept until the judgment” (<span>rsv<\/span>).<\/p>\n<p>As noted above, there are, in addition to these terms, the very explicit and vivid phrases that clearly teach the doctrine of hell, as developed at the beginning of this article. The biblical doctrine is determined much more by these decisive phrases than by the somewhat indecisive but frequently used terms “Sheol” and “hades.”<\/p>\n\n<p class=\"h2\" id=\"TheJusticeofEternalPunishment\">The Justice of Eternal Punishment<\/p>\n<p>It is difficult for us to understand the righteous judgment of a holy God who, on one hand, hates all evil, yet, on the other hand, loves the evildoers enough to sacrifice his only Son for their salvation from sin. Divine wrath is the necessary reaction of a holy God who hates all that is contrary to his righteous nature. When the only remedy for human sin is rejected and all appeals of a loving, seeking God for the reconciliation of rebellious sinners are refused, there is no other course of action that God himself can pursue but to leave the sinner to his self-chosen destiny. Punishment for sin is then the inevitable and inescapable response of holiness to that which is morally opposite, and it must continue as long as the sinful condition requiring it continues. There is no indication anywhere in Scripture that lost sinners in hell are capable of repentance and faith. If in this life they did not turn away from sin and receive Christ as Savior with all the favorable circumstances and opportunities afforded them on earth, it is unreasonable to think they will do so in the life to come. Punishment cannot come to an end until guilt and sin come to an end. When the sinner ultimately resists and rejects the work of the Holy Spirit whereby he is convicted of sin, there remains no more possibility of repentance or salvation. He has committed an eternal sin (Mk 3:29; Rv 22:11), which deserves eternal punishment.<\/p>\n<p>The impossibility of faith and repentance in hell is seen also from the tragic reality of the depraved will, conditioned and determined by its repeated rebellion against God. Sin reproduces itself in the will, and character tends to become irrevocably fixed. God responds to endless sinning with the necessary counterpart of endless punishment.<\/p>\n<p>If the question is raised, How can a loving God send people to an everlasting hell? it must be replied that God does not choose this destination for people; they freely choose it for themselves. God simply concurs in their self-chosen way and reveals the full consequences of their evil choice. It must always be remembered that God is not only loving; he is also holy and righteous. There must be some adequate reckoning with justice in the universe where a revolt against God has brought evil consequences of enormous proportions.<\/p>\n<p>While the duration of punishment in hell is eternal for all who have chosen that destiny for themselves, there are degrees of punishment proportional to the degrees of guilt of each individual. Only God is able to determine what those degrees are, and he will assign the consequences with perfect justice according to the responsibility of each one. Evidence of such gradations in future punishment is found in Scripture (Mt 11:20-24; Lk 12:47-48; Rv 20:12-13; cf. Ez 16:48-61). An obvious comparison is made in these texts between the differing intensities of punishment that are involved in the contrasting privileges, knowledge, and opportunities.<\/p>\n<p>From all that has been said, it should be obvious that a variety of nonbiblical views must be ruled out, however attractively they may be presented by their advocates and however popular they may be from time to time. Among these views are the erroneous, but sometimes persuasive, doctrines of universalism, annihilationism, and second probation. Universalism promotes the concept that God will save everyone in the end. Annihilationism teaches that hell is not a place of conscious suffering but of final extermination. And second probation is a notion that people can be delivered from hell. It must always be remembered that the Bible is our rule of faith for the doctrine of hell, however difficult the doctrine may seem for natural reason or for human sentiment. Scripture leaves no doubt about the terrible nature and the eternal duration of hell. Rejection or neglect of this doctrine will have dire effects upon the mission of the church.<\/p>\n<p><em>See also<\/em> “Abraham’s Bosom”; Dead, Place of the; Death; Gehenna; Hades; Intermediate State; Sheol; Wrath of God.<\/p>","summary_ro":"HELL Place of future punishment for the lost, unrepentant, wicked dead. Preview • Definition and Description • Biblical Terms • The Justice of Eternal Punishment Definition and Description Hell is the final destiny of unbelievers and is variously described by the figures of a furnace of fire, eternal fire, eternal punishment (Mt 13:42, 50; 25:41, 46); outer darkness, the place of weeping and torment (8:12); the lake of fire, the second death (Rv 21:8); a place for the devil and his demons (Mt...","summary_en":"HELL Place of future punishment for the lost, unrepentant, wicked dead. Preview • Definition and Description • Biblical Terms • The Justice of Eternal Punishment Definition and Description Hell is the final destiny of unbelievers and is variously described by the figures of a furnace of fire, eternal fire, eternal punishment (Mt 13:42, 50; 25:41, 46); outer darkness, the place of weeping and torment (8:12); the lake of fire, the second death (Rv 21:8); a place for the devil and his demons (Mt...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61825,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Judgment of His People","title_en":"God’s Judgment of His People","content_ro":"<h3>God’s Judgment of His People<\/h3>\n<p>Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4).<\/p>\n<p>Sometimes during this period, God’s people are portrayed positively. The people of Judah rejoiced over the removal of Athaliah and the installation of Joash as king (11:12, 18-20). At times, the people were instrumental in the succession of kings (14:21; 23:30) or were responsive to godly leadership (11:17; 18:36; 23:1-3, 21-23).<\/p>\n<p>Yet despite God’s repeated warnings through his prophets (17:13), the people of both kingdoms became set in their apostasy (17:14-19, 22). So God’s righteous wrath burned against them and their leaders, and he brought his threatened judgment upon them (17:22-23; 21:10-15; 22:17; 23:26-27; 24:20; 25:21). God acted in accordance with the stipulations in his covenant with them (Lev 26:27-39), even though he loved his people and longed to restore them (see Hos 11:1-11).<\/p>\n<p>God never gave up caring for his people. He rescued them from Sennacherib (2 Kgs 18:17–19:37) and promised that a remnant would again thrive in the land (19:30-31). Even the good treatment Jehoiachin received in Babylon (25:27-30) no doubt renewed hope among the repentant of God’s people. God promised to one day restore his people from exile and give them fellowship with him in the land once again, ruling over them through his chosen king, the descendant of David (Jer 23:3-6; see also Isa 11; Rom 11:5-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-39; 2 Kgs 17:7-23; 21:9-16; 23:26-27; 24:20–25:21; Ps 62:12; Prov 11:31; Isa 3:10-11; Jer 1:16; 17:10; 23:3-6; Ezek 7:1-9; 33:18-20; 34:17-24; 39:23-24; Hos 11:1-11; Amos 3:2; Matt 25:24-30; Luke 12:47-48; 13:6-9; John 5:45-47; Rom 11:5-36; Col 3:23-25; Heb 12:25; Jas 2:12-13; 1 Pet 1:17; Rev 2:1–3:22<\/p>","content_en":"<h3>God’s Judgment of His People<\/h3>\n<p>Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4).<\/p>\n<p>Sometimes during this period, God’s people are portrayed positively. The people of Judah rejoiced over the removal of Athaliah and the installation of Joash as king (11:12, 18-20). At times, the people were instrumental in the succession of kings (14:21; 23:30) or were responsive to godly leadership (11:17; 18:36; 23:1-3, 21-23).<\/p>\n<p>Yet despite God’s repeated warnings through his prophets (17:13), the people of both kingdoms became set in their apostasy (17:14-19, 22). So God’s righteous wrath burned against them and their leaders, and he brought his threatened judgment upon them (17:22-23; 21:10-15; 22:17; 23:26-27; 24:20; 25:21). God acted in accordance with the stipulations in his covenant with them (Lev 26:27-39), even though he loved his people and longed to restore them (see Hos 11:1-11).<\/p>\n<p>God never gave up caring for his people. He rescued them from Sennacherib (2 Kgs 18:17–19:37) and promised that a remnant would again thrive in the land (19:30-31). Even the good treatment Jehoiachin received in Babylon (25:27-30) no doubt renewed hope among the repentant of God’s people. God promised to one day restore his people from exile and give them fellowship with him in the land once again, ruling over them through his chosen king, the descendant of David (Jer 23:3-6; see also Isa 11; Rom 11:5-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-39; 2 Kgs 17:7-23; 21:9-16; 23:26-27; 24:20–25:21; Ps 62:12; Prov 11:31; Isa 3:10-11; Jer 1:16; 17:10; 23:3-6; Ezek 7:1-9; 33:18-20; 34:17-24; 39:23-24; Hos 11:1-11; Amos 3:2; Matt 25:24-30; Luke 12:47-48; 13:6-9; John 5:45-47; Rom 11:5-36; Col 3:23-25; Heb 12:25; Jas 2:12-13; 1 Pet 1:17; Rev 2:1–3:22<\/p>","summary_ro":"God’s Judgment of His People Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4). Sometimes during this p...","summary_en":"God’s Judgment of His People Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4). Sometimes during this p...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63127,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89451,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Judgment of His People","title_en":"God’s Judgment of His People","content_ro":"<h3>God’s Judgment of His People<\/h3>\n<p>Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4).<\/p>\n<p>Sometimes during this period, God’s people are portrayed positively. The people of Judah rejoiced over the removal of Athaliah and the installation of Joash as king (11:12, 18-20). At times, the people were instrumental in the succession of kings (14:21; 23:30) or were responsive to godly leadership (11:17; 18:36; 23:1-3, 21-23).<\/p>\n<p>Yet despite God’s repeated warnings through his prophets (17:13), the people of both kingdoms became set in their apostasy (17:14-19, 22). So God’s righteous wrath burned against them and their leaders, and he brought his threatened judgment upon them (17:22-23; 21:10-15; 22:17; 23:26-27; 24:20; 25:21). God acted in accordance with the stipulations in his covenant with them (Lev 26:27-39), even though he loved his people and longed to restore them (see Hos 11:1-11).<\/p>\n<p>God never gave up caring for his people. He rescued them from Sennacherib (2 Kgs 18:17–19:37) and promised that a remnant would again thrive in the land (19:30-31). Even the good treatment Jehoiachin received in Babylon (25:27-30) no doubt renewed hope among the repentant of God’s people. God promised to one day restore his people from exile and give them fellowship with him in the land once again, ruling over them through his chosen king, the descendant of David (Jer 23:3-6; see also Isa 11; Rom 11:5-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-39; 2 Kgs 17:7-23; 21:9-16; 23:26-27; 24:20–25:21; Ps 62:12; Prov 11:31; Isa 3:10-11; Jer 1:16; 17:10; 23:3-6; Ezek 7:1-9; 33:18-20; 34:17-24; 39:23-24; Hos 11:1-11; Amos 3:2; Matt 25:24-30; Luke 12:47-48; 13:6-9; John 5:45-47; Rom 11:5-36; Col 3:23-25; Heb 12:25; Jas 2:12-13; 1 Pet 1:17; Rev 2:1–3:22<\/p>","content_en":"<h3>God’s Judgment of His People<\/h3>\n<p>Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4).<\/p>\n<p>Sometimes during this period, God’s people are portrayed positively. The people of Judah rejoiced over the removal of Athaliah and the installation of Joash as king (11:12, 18-20). At times, the people were instrumental in the succession of kings (14:21; 23:30) or were responsive to godly leadership (11:17; 18:36; 23:1-3, 21-23).<\/p>\n<p>Yet despite God’s repeated warnings through his prophets (17:13), the people of both kingdoms became set in their apostasy (17:14-19, 22). So God’s righteous wrath burned against them and their leaders, and he brought his threatened judgment upon them (17:22-23; 21:10-15; 22:17; 23:26-27; 24:20; 25:21). God acted in accordance with the stipulations in his covenant with them (Lev 26:27-39), even though he loved his people and longed to restore them (see Hos 11:1-11).<\/p>\n<p>God never gave up caring for his people. He rescued them from Sennacherib (2 Kgs 18:17–19:37) and promised that a remnant would again thrive in the land (19:30-31). Even the good treatment Jehoiachin received in Babylon (25:27-30) no doubt renewed hope among the repentant of God’s people. God promised to one day restore his people from exile and give them fellowship with him in the land once again, ruling over them through his chosen king, the descendant of David (Jer 23:3-6; see also Isa 11; Rom 11:5-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-39; 2 Kgs 17:7-23; 21:9-16; 23:26-27; 24:20–25:21; Ps 62:12; Prov 11:31; Isa 3:10-11; Jer 1:16; 17:10; 23:3-6; Ezek 7:1-9; 33:18-20; 34:17-24; 39:23-24; Hos 11:1-11; Amos 3:2; Matt 25:24-30; Luke 12:47-48; 13:6-9; John 5:45-47; Rom 11:5-36; Col 3:23-25; Heb 12:25; Jas 2:12-13; 1 Pet 1:17; Rev 2:1–3:22<\/p>","summary_ro":"God’s Judgment of His People Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4). Sometimes during this p...","summary_en":"God’s Judgment of His People Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4). Sometimes during this p...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90753,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117077,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Judgment of His People","title_en":"God’s Judgment of His People","content_ro":"<h3>God’s Judgment of His People<\/h3>\n<p>Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4).<\/p>\n<p>Sometimes during this period, God’s people are portrayed positively. The people of Judah rejoiced over the removal of Athaliah and the installation of Joash as king (11:12, 18-20). At times, the people were instrumental in the succession of kings (14:21; 23:30) or were responsive to godly leadership (11:17; 18:36; 23:1-3, 21-23).<\/p>\n<p>Yet despite God’s repeated warnings through his prophets (17:13), the people of both kingdoms became set in their apostasy (17:14-19, 22). So God’s righteous wrath burned against them and their leaders, and he brought his threatened judgment upon them (17:22-23; 21:10-15; 22:17; 23:26-27; 24:20; 25:21). God acted in accordance with the stipulations in his covenant with them (Lev 26:27-39), even though he loved his people and longed to restore them (see Hos 11:1-11).<\/p>\n<p>God never gave up caring for his people. He rescued them from Sennacherib (2 Kgs 18:17–19:37) and promised that a remnant would again thrive in the land (19:30-31). Even the good treatment Jehoiachin received in Babylon (25:27-30) no doubt renewed hope among the repentant of God’s people. God promised to one day restore his people from exile and give them fellowship with him in the land once again, ruling over them through his chosen king, the descendant of David (Jer 23:3-6; see also Isa 11; Rom 11:5-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-39; 2 Kgs 17:7-23; 21:9-16; 23:26-27; 24:20–25:21; Ps 62:12; Prov 11:31; Isa 3:10-11; Jer 1:16; 17:10; 23:3-6; Ezek 7:1-9; 33:18-20; 34:17-24; 39:23-24; Hos 11:1-11; Amos 3:2; Matt 25:24-30; Luke 12:47-48; 13:6-9; John 5:45-47; Rom 11:5-36; Col 3:23-25; Heb 12:25; Jas 2:12-13; 1 Pet 1:17; Rev 2:1–3:22<\/p>","content_en":"<h3>God’s Judgment of His People<\/h3>\n<p>Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4).<\/p>\n<p>Sometimes during this period, God’s people are portrayed positively. The people of Judah rejoiced over the removal of Athaliah and the installation of Joash as king (11:12, 18-20). At times, the people were instrumental in the succession of kings (14:21; 23:30) or were responsive to godly leadership (11:17; 18:36; 23:1-3, 21-23).<\/p>\n<p>Yet despite God’s repeated warnings through his prophets (17:13), the people of both kingdoms became set in their apostasy (17:14-19, 22). So God’s righteous wrath burned against them and their leaders, and he brought his threatened judgment upon them (17:22-23; 21:10-15; 22:17; 23:26-27; 24:20; 25:21). God acted in accordance with the stipulations in his covenant with them (Lev 26:27-39), even though he loved his people and longed to restore them (see Hos 11:1-11).<\/p>\n<p>God never gave up caring for his people. He rescued them from Sennacherib (2 Kgs 18:17–19:37) and promised that a remnant would again thrive in the land (19:30-31). Even the good treatment Jehoiachin received in Babylon (25:27-30) no doubt renewed hope among the repentant of God’s people. God promised to one day restore his people from exile and give them fellowship with him in the land once again, ruling over them through his chosen king, the descendant of David (Jer 23:3-6; see also Isa 11; Rom 11:5-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-39; 2 Kgs 17:7-23; 21:9-16; 23:26-27; 24:20–25:21; Ps 62:12; Prov 11:31; Isa 3:10-11; Jer 1:16; 17:10; 23:3-6; Ezek 7:1-9; 33:18-20; 34:17-24; 39:23-24; Hos 11:1-11; Amos 3:2; Matt 25:24-30; Luke 12:47-48; 13:6-9; John 5:45-47; Rom 11:5-36; Col 3:23-25; Heb 12:25; Jas 2:12-13; 1 Pet 1:17; Rev 2:1–3:22<\/p>","summary_ro":"God’s Judgment of His People Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4). Sometimes during this p...","summary_en":"God’s Judgment of His People Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4). Sometimes during this p...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118379,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144703,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Judgment of His People","title_en":"God’s Judgment of His People","content_ro":"<h3>God’s Judgment of His People<\/h3>\n<p>Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4).<\/p>\n<p>Sometimes during this period, God’s people are portrayed positively. The people of Judah rejoiced over the removal of Athaliah and the installation of Joash as king (11:12, 18-20). At times, the people were instrumental in the succession of kings (14:21; 23:30) or were responsive to godly leadership (11:17; 18:36; 23:1-3, 21-23).<\/p>\n<p>Yet despite God’s repeated warnings through his prophets (17:13), the people of both kingdoms became set in their apostasy (17:14-19, 22). So God’s righteous wrath burned against them and their leaders, and he brought his threatened judgment upon them (17:22-23; 21:10-15; 22:17; 23:26-27; 24:20; 25:21). God acted in accordance with the stipulations in his covenant with them (Lev 26:27-39), even though he loved his people and longed to restore them (see Hos 11:1-11).<\/p>\n<p>God never gave up caring for his people. He rescued them from Sennacherib (2 Kgs 18:17–19:37) and promised that a remnant would again thrive in the land (19:30-31). Even the good treatment Jehoiachin received in Babylon (25:27-30) no doubt renewed hope among the repentant of God’s people. God promised to one day restore his people from exile and give them fellowship with him in the land once again, ruling over them through his chosen king, the descendant of David (Jer 23:3-6; see also Isa 11; Rom 11:5-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-39; 2 Kgs 17:7-23; 21:9-16; 23:26-27; 24:20–25:21; Ps 62:12; Prov 11:31; Isa 3:10-11; Jer 1:16; 17:10; 23:3-6; Ezek 7:1-9; 33:18-20; 34:17-24; 39:23-24; Hos 11:1-11; Amos 3:2; Matt 25:24-30; Luke 12:47-48; 13:6-9; John 5:45-47; Rom 11:5-36; Col 3:23-25; Heb 12:25; Jas 2:12-13; 1 Pet 1:17; Rev 2:1–3:22<\/p>","content_en":"<h3>God’s Judgment of His People<\/h3>\n<p>Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4).<\/p>\n<p>Sometimes during this period, God’s people are portrayed positively. The people of Judah rejoiced over the removal of Athaliah and the installation of Joash as king (11:12, 18-20). At times, the people were instrumental in the succession of kings (14:21; 23:30) or were responsive to godly leadership (11:17; 18:36; 23:1-3, 21-23).<\/p>\n<p>Yet despite God’s repeated warnings through his prophets (17:13), the people of both kingdoms became set in their apostasy (17:14-19, 22). So God’s righteous wrath burned against them and their leaders, and he brought his threatened judgment upon them (17:22-23; 21:10-15; 22:17; 23:26-27; 24:20; 25:21). God acted in accordance with the stipulations in his covenant with them (Lev 26:27-39), even though he loved his people and longed to restore them (see Hos 11:1-11).<\/p>\n<p>God never gave up caring for his people. He rescued them from Sennacherib (2 Kgs 18:17–19:37) and promised that a remnant would again thrive in the land (19:30-31). Even the good treatment Jehoiachin received in Babylon (25:27-30) no doubt renewed hope among the repentant of God’s people. God promised to one day restore his people from exile and give them fellowship with him in the land once again, ruling over them through his chosen king, the descendant of David (Jer 23:3-6; see also Isa 11; Rom 11:5-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-39; 2 Kgs 17:7-23; 21:9-16; 23:26-27; 24:20–25:21; Ps 62:12; Prov 11:31; Isa 3:10-11; Jer 1:16; 17:10; 23:3-6; Ezek 7:1-9; 33:18-20; 34:17-24; 39:23-24; Hos 11:1-11; Amos 3:2; Matt 25:24-30; Luke 12:47-48; 13:6-9; John 5:45-47; Rom 11:5-36; Col 3:23-25; Heb 12:25; Jas 2:12-13; 1 Pet 1:17; Rev 2:1–3:22<\/p>","summary_ro":"God’s Judgment of His People Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4). Sometimes during this p...","summary_en":"God’s Judgment of His People Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4). Sometimes during this p...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146005,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"29":[{"id":9728,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Disease","title_en":"Disease","content_ro":"<h3>DISEASE<\/h3>\n<p>Term used in Scripture synonymously with sickness, infirmity, illness, plague, and pestilence. However, plague and pestilence are generally used when there are large numbers of victims, as in epidemics. “Pestilence” literally means “destruction” and usually describes an epidemic with a high mortality rate. “Affliction” and “torment” are other terms that may include disease, but are broader and are not used synonymously with disease.<\/p>\n<p>During the time the Bible was written, people did not have a detailed concept of anatomy or of how the specific organs of the body functioned. Disease was thought of as abnormal, something that limits one’s ability to function with strength and vitality. The Hebrew word translated “sickness” as a noun means “to be weak” in its cognate verb form. The sick man by the pool of Bethesda is described as being “impotent” (Jn 5:7, <span>kjv<\/span>), unable to get around by himself.<\/p>\n<p class=\"h2\" id=\"SourcesofDisease\">Sources of Disease<\/p>\n<p>According to the Bible, disease has four sources: (1) God, (2) Satan, (3) sins of ancestors, and (4) breaking of physical, mental\/emotional, or moral laws of nature.<\/p>\n<h5>God<\/h5>\n<p>All early peoples attributed events and phenomena to the supernatural, either to various gods or to evil spirits. The Hebrews were different by being strong monotheists, attributing all phenomena to the one true God who had revealed himself to them (Is 45:21). God was responsible for everything, including disease and evil (v 7). This same God could also give material blessings, health, and heal all diseases (Ps 103:3). To the Hebrews, God could give health or sickness, and in either case, he had his purpose or reason.<\/p>\n<p>One purpose of disease was punishment for wrongdoing (2 Sm 24:1, 12-16; 1 Cor 10:8). In the Hebrew mind, even when the immediate cause of the disease and death was obvious—as in many poisonous snakes biting people in the camp—the response was not to kill all the snakes but to pray to God for forgiveness (Nm 21:4-9). Leprosy, which literally means “a smiting,” was a devastating disease sent by God to punish individuals who sinned (Nm 12; 2 Kgs 5:27).<\/p>\n<p>God also sent disease to demonstrate his power or to protect his people. The 10 plagues in Egypt illustrate the former; the elimination of Sennacherib’s army, the latter (2 Kgs 19:34-36).<\/p>\n<h5>Satan<\/h5>\n<p>Satan and other evil spirits could also be responsible for disease. In the biblical scheme of things, Satan’s ability to bring disease is in the permissive will of God. The restriction on Satan’s capacity for harm is clearly spelled out in the case of Job (Jb 1:12). The message of the NT is also clear that, despite cases of demonpossession and of people acting under Satan’s influence, Satan’s time is finite and his ultimate total defeat and destruction are certain.<\/p>\n<h5>Sins of Ancestors<\/h5>\n<p>Sickness could also come about because of the sins of one’s ancestors (Ex 20:5; Lv 26:29; 1 Kgs 17:18; Jb 21:19; Lam 5:7). The most striking example of this is the death of David’s son as a result of his sin with Bathsheba (2 Sm 12:15). This concept of the origin of disease continued into NT times and was familiar to the disciples of Jesus (Jn 9:2).<\/p>\n<h5>Violation of Natural Laws<\/h5>\n<p>This idea sets the Hebrews apart from the other peoples of their day. With the understanding that disease can follow the violation of fixed physical, mental\/emotional, and moral laws comes the idea of personal accountability in obeying these laws and avoiding disease. A person is responsible for his and the community’s health and is not merely a passive victim of supernatural forces.<\/p>\n<p>Based on this concept, Moses set up elaborate codes of behavior to maintain personal health and the health of the community. The Mosaic law covers the areas of diet, personal hygiene, Sabbath observance, sanitary regulations in the camp, cleanliness, and sexual relations. In following these natural laws established by God, the Hebrews could expect freedom from disease (Ex 15:26) and long life (Prv 3:1-2). These health laws of Moses make a lot of sense from a public health point of view even today and are far more rational than the approach of any other ancient people.<\/p>\n<p>Another major consequence of understanding that disease can follow the breaking of the laws of nature is the shift away from the priest and toward physicians when looking for cures. As long as diseases were of supernatural origin, there was no basis for attempting to learn about disease processes in the search for cures. The Hebrews were familiar with physicians in Egypt (Gn 50:2), where they seem to have functioned as embalmers. Physicians were practicing in Israel throughout its history, but only gradually developed the capacity to be of much help (2 Chr 16:12; Jer 8:22; Mk 5:26; Col 4:14). While validating the use of physicians for sick people (Mt 9:12) and of drugs for medicinal purposes (Prv 31:6; 1 Tm 5:23), the Scriptures emphasize the role of the Christian community and its elders in ministering to the sick (Jas 5:14).<\/p>\n<p class=\"h2\" id=\"JesusChristandDisease\">Jesus Christ and Disease<\/p>\n<p>Christ’s approach to people with disease was distinctly different than that of the OT. He was nonjudgmental, interacting with them as people of worth, not as social outcasts. He was full of genuine compassion for them as suffering people—touching them, comforting them, healing them, and speaking normally and naturally with them.<\/p>\n<p>Jesus evidently thought of disease as a hindrance that prevented people from being the whole persons they were created to be. When confronted by a woman with a severe back deformity of 18 years duration, he healed her, saying she had been “bound by Satan” (Lk 13:16). His healing of incurable diseases was one of the proofs he offered that he was the Messiah (Lk 7:19-23). His ministry was directed toward releasing men and women to live life more abundantly (Jn 10:10). He did not fully subscribe to the punitive concept of disease (9:3). When a leper mentioned the possibility that it might not be God’s will for him to be well, Jesus healed him instantly (Mk 1:40; Lk 5:12-13).<\/p>\n<p>Jesus was always concerned with the person’s total health or wholeness, rather than merely the symptoms of disease. He frequently dealt with spiritual issues first, even though the sick person was brought to him for a physical problem. His conversation with the Samaritan woman at the well focused on the basic conflicts in her disturbed personality (Jn 4:5-30). And the Sermon on the Mount, which basically deals with right attitudes and motives for human behavior, would greatly reduce personal and social suffering if it were followed. To Jesus, health is more than the mere absence of physical and mental disease; it is whole persons being all that they were meant to be.<\/p>\n<p><em>See also<\/em> Medicine and Medical Practice; Pestilence; Plague.<\/p>","content_en":"<h3>DISEASE<\/h3>\n<p>Term used in Scripture synonymously with sickness, infirmity, illness, plague, and pestilence. However, plague and pestilence are generally used when there are large numbers of victims, as in epidemics. “Pestilence” literally means “destruction” and usually describes an epidemic with a high mortality rate. “Affliction” and “torment” are other terms that may include disease, but are broader and are not used synonymously with disease.<\/p>\n<p>During the time the Bible was written, people did not have a detailed concept of anatomy or of how the specific organs of the body functioned. Disease was thought of as abnormal, something that limits one’s ability to function with strength and vitality. The Hebrew word translated “sickness” as a noun means “to be weak” in its cognate verb form. The sick man by the pool of Bethesda is described as being “impotent” (Jn 5:7, <span>kjv<\/span>), unable to get around by himself.<\/p>\n<p class=\"h2\" id=\"SourcesofDisease\">Sources of Disease<\/p>\n<p>According to the Bible, disease has four sources: (1) God, (2) Satan, (3) sins of ancestors, and (4) breaking of physical, mental\/emotional, or moral laws of nature.<\/p>\n<h5>God<\/h5>\n<p>All early peoples attributed events and phenomena to the supernatural, either to various gods or to evil spirits. The Hebrews were different by being strong monotheists, attributing all phenomena to the one true God who had revealed himself to them (Is 45:21). God was responsible for everything, including disease and evil (v 7). This same God could also give material blessings, health, and heal all diseases (Ps 103:3). To the Hebrews, God could give health or sickness, and in either case, he had his purpose or reason.<\/p>\n<p>One purpose of disease was punishment for wrongdoing (2 Sm 24:1, 12-16; 1 Cor 10:8). In the Hebrew mind, even when the immediate cause of the disease and death was obvious—as in many poisonous snakes biting people in the camp—the response was not to kill all the snakes but to pray to God for forgiveness (Nm 21:4-9). Leprosy, which literally means “a smiting,” was a devastating disease sent by God to punish individuals who sinned (Nm 12; 2 Kgs 5:27).<\/p>\n<p>God also sent disease to demonstrate his power or to protect his people. The 10 plagues in Egypt illustrate the former; the elimination of Sennacherib’s army, the latter (2 Kgs 19:34-36).<\/p>\n<h5>Satan<\/h5>\n<p>Satan and other evil spirits could also be responsible for disease. In the biblical scheme of things, Satan’s ability to bring disease is in the permissive will of God. The restriction on Satan’s capacity for harm is clearly spelled out in the case of Job (Jb 1:12). The message of the NT is also clear that, despite cases of demonpossession and of people acting under Satan’s influence, Satan’s time is finite and his ultimate total defeat and destruction are certain.<\/p>\n<h5>Sins of Ancestors<\/h5>\n<p>Sickness could also come about because of the sins of one’s ancestors (Ex 20:5; Lv 26:29; 1 Kgs 17:18; Jb 21:19; Lam 5:7). The most striking example of this is the death of David’s son as a result of his sin with Bathsheba (2 Sm 12:15). This concept of the origin of disease continued into NT times and was familiar to the disciples of Jesus (Jn 9:2).<\/p>\n<h5>Violation of Natural Laws<\/h5>\n<p>This idea sets the Hebrews apart from the other peoples of their day. With the understanding that disease can follow the violation of fixed physical, mental\/emotional, and moral laws comes the idea of personal accountability in obeying these laws and avoiding disease. A person is responsible for his and the community’s health and is not merely a passive victim of supernatural forces.<\/p>\n<p>Based on this concept, Moses set up elaborate codes of behavior to maintain personal health and the health of the community. The Mosaic law covers the areas of diet, personal hygiene, Sabbath observance, sanitary regulations in the camp, cleanliness, and sexual relations. In following these natural laws established by God, the Hebrews could expect freedom from disease (Ex 15:26) and long life (Prv 3:1-2). These health laws of Moses make a lot of sense from a public health point of view even today and are far more rational than the approach of any other ancient people.<\/p>\n<p>Another major consequence of understanding that disease can follow the breaking of the laws of nature is the shift away from the priest and toward physicians when looking for cures. As long as diseases were of supernatural origin, there was no basis for attempting to learn about disease processes in the search for cures. The Hebrews were familiar with physicians in Egypt (Gn 50:2), where they seem to have functioned as embalmers. Physicians were practicing in Israel throughout its history, but only gradually developed the capacity to be of much help (2 Chr 16:12; Jer 8:22; Mk 5:26; Col 4:14). While validating the use of physicians for sick people (Mt 9:12) and of drugs for medicinal purposes (Prv 31:6; 1 Tm 5:23), the Scriptures emphasize the role of the Christian community and its elders in ministering to the sick (Jas 5:14).<\/p>\n<p class=\"h2\" id=\"JesusChristandDisease\">Jesus Christ and Disease<\/p>\n<p>Christ’s approach to people with disease was distinctly different than that of the OT. He was nonjudgmental, interacting with them as people of worth, not as social outcasts. He was full of genuine compassion for them as suffering people—touching them, comforting them, healing them, and speaking normally and naturally with them.<\/p>\n<p>Jesus evidently thought of disease as a hindrance that prevented people from being the whole persons they were created to be. When confronted by a woman with a severe back deformity of 18 years duration, he healed her, saying she had been “bound by Satan” (Lk 13:16). His healing of incurable diseases was one of the proofs he offered that he was the Messiah (Lk 7:19-23). His ministry was directed toward releasing men and women to live life more abundantly (Jn 10:10). He did not fully subscribe to the punitive concept of disease (9:3). When a leper mentioned the possibility that it might not be God’s will for him to be well, Jesus healed him instantly (Mk 1:40; Lk 5:12-13).<\/p>\n<p>Jesus was always concerned with the person’s total health or wholeness, rather than merely the symptoms of disease. He frequently dealt with spiritual issues first, even though the sick person was brought to him for a physical problem. His conversation with the Samaritan woman at the well focused on the basic conflicts in her disturbed personality (Jn 4:5-30). And the Sermon on the Mount, which basically deals with right attitudes and motives for human behavior, would greatly reduce personal and social suffering if it were followed. To Jesus, health is more than the mere absence of physical and mental disease; it is whole persons being all that they were meant to be.<\/p>\n<p><em>See also<\/em> Medicine and Medical Practice; Pestilence; Plague.<\/p>","summary_ro":"DISEASE Term used in Scripture synonymously with sickness, infirmity, illness, plague, and pestilence. However, plague and pestilence are generally used when there are large numbers of victims, as in epidemics. “Pestilence” literally means “destruction” and usually describes an epidemic with a high mortality rate. “Affliction” and “torment” are other terms that may include disease, but are broader and are not used synonymously with disease. During the time the Bible was written, people did no...","summary_en":"DISEASE Term used in Scripture synonymously with sickness, infirmity, illness, plague, and pestilence. However, plague and pestilence are generally used when there are large numbers of victims, as in epidemics. “Pestilence” literally means “destruction” and usually describes an epidemic with a high mortality rate. “Affliction” and “torment” are other terms that may include disease, but are broader and are not used synonymously with disease. During the time the Bible was written, people did no...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44385,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:29","title_en":"Study Note: Leviticul 26:29","content_ro":"<p><strong>26:29<\/strong> Starvation would so pervade the land that when a child died of hunger, he or she would be eaten, in pagan fashion, by the others in the family (Deut 28:53-57; see 2 Kgs 6:24-31; Lam 2:20; cp. 2 Kgs 3:27).<\/p>","content_en":"<p><strong>26:29<\/strong> Starvation would so pervade the land that when a child died of hunger, he or she would be eaten, in pagan fashion, by the others in the family (Deut 28:53-57; see 2 Kgs 6:24-31; Lam 2:20; cp. 2 Kgs 3:27).<\/p>","summary_ro":"26:29 Starvation would so pervade the land that when a child died of hunger, he or she would be eaten, in pagan fashion, by the others in the family (Deut 28:53-57; see 2 Kgs 6:24-31; Lam 2:20; cp. 2 Kgs 3:27).","summary_en":"26:29 Starvation would so pervade the land that when a child died of hunger, he or she would be eaten, in pagan fashion, by the others in the family (Deut 28:53-57; see 2 Kgs 6:24-31; Lam 2:20; cp. 2 Kgs 3:27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72011,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:29","title_en":"Study Note: Leviticul 26:29","content_ro":"<p><strong>26:29<\/strong> Starvation would so pervade the land that when a child died of hunger, he or she would be eaten, in pagan fashion, by the others in the family (Deut 28:53-57; see 2 Kgs 6:24-31; Lam 2:20; cp. 2 Kgs 3:27).<\/p>","content_en":"<p><strong>26:29<\/strong> Starvation would so pervade the land that when a child died of hunger, he or she would be eaten, in pagan fashion, by the others in the family (Deut 28:53-57; see 2 Kgs 6:24-31; Lam 2:20; cp. 2 Kgs 3:27).<\/p>","summary_ro":"26:29 Starvation would so pervade the land that when a child died of hunger, he or she would be eaten, in pagan fashion, by the others in the family (Deut 28:53-57; see 2 Kgs 6:24-31; Lam 2:20; cp. 2 Kgs 3:27).","summary_en":"26:29 Starvation would so pervade the land that when a child died of hunger, he or she would be eaten, in pagan fashion, by the others in the family (Deut 28:53-57; see 2 Kgs 6:24-31; Lam 2:20; cp. 2 Kgs 3:27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99637,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:29","title_en":"Study Note: Leviticul 26:29","content_ro":"<p><strong>26:29<\/strong> Starvation would so pervade the land that when a child died of hunger, he or she would be eaten, in pagan fashion, by the others in the family (Deut 28:53-57; see 2 Kgs 6:24-31; Lam 2:20; cp. 2 Kgs 3:27).<\/p>","content_en":"<p><strong>26:29<\/strong> Starvation would so pervade the land that when a child died of hunger, he or she would be eaten, in pagan fashion, by the others in the family (Deut 28:53-57; see 2 Kgs 6:24-31; Lam 2:20; cp. 2 Kgs 3:27).<\/p>","summary_ro":"26:29 Starvation would so pervade the land that when a child died of hunger, he or she would be eaten, in pagan fashion, by the others in the family (Deut 28:53-57; see 2 Kgs 6:24-31; Lam 2:20; cp. 2 Kgs 3:27).","summary_en":"26:29 Starvation would so pervade the land that when a child died of hunger, he or she would be eaten, in pagan fashion, by the others in the family (Deut 28:53-57; see 2 Kgs 6:24-31; Lam 2:20; cp. 2 Kgs 3:27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127263,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:29","title_en":"Study Note: Leviticul 26:29","content_ro":"<p><strong>26:29<\/strong> Starvation would so pervade the land that when a child died of hunger, he or she would be eaten, in pagan fashion, by the others in the family (Deut 28:53-57; see 2 Kgs 6:24-31; Lam 2:20; cp. 2 Kgs 3:27).<\/p>","content_en":"<p><strong>26:29<\/strong> Starvation would so pervade the land that when a child died of hunger, he or she would be eaten, in pagan fashion, by the others in the family (Deut 28:53-57; see 2 Kgs 6:24-31; Lam 2:20; cp. 2 Kgs 3:27).<\/p>","summary_ro":"26:29 Starvation would so pervade the land that when a child died of hunger, he or she would be eaten, in pagan fashion, by the others in the family (Deut 28:53-57; see 2 Kgs 6:24-31; Lam 2:20; cp. 2 Kgs 3:27).","summary_en":"26:29 Starvation would so pervade the land that when a child died of hunger, he or she would be eaten, in pagan fashion, by the others in the family (Deut 28:53-57; see 2 Kgs 6:24-31; Lam 2:20; cp. 2 Kgs 3:27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"30":[{"id":44386,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:30","title_en":"Study Note: Leviticul 26:30","content_ro":"<p><strong>26:30<\/strong> The <em>pagan shrines<\/em> mentioned here were the infamous “high places” built on hilltops (see 2 Kgs 18:4). These shrines incorporated elements from pre-Israelite religions into Israel’s worship and challenged the Temple for religious authority. • <em>places of worship<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">khamman<\/span>): Perhaps “incense altars.” Some of these altars were used in Baal worship (2 Chr 34:4).<\/p>","content_en":"<p><strong>26:30<\/strong> The <em>pagan shrines<\/em> mentioned here were the infamous “high places” built on hilltops (see 2 Kgs 18:4). These shrines incorporated elements from pre-Israelite religions into Israel’s worship and challenged the Temple for religious authority. • <em>places of worship<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">khamman<\/span>): Perhaps “incense altars.” Some of these altars were used in Baal worship (2 Chr 34:4).<\/p>","summary_ro":"26:30 The pagan shrines mentioned here were the infamous “high places” built on hilltops (see 2 Kgs 18:4). These shrines incorporated elements from pre-Israelite religions into Israel’s worship and challenged the Temple for religious authority. • places of worship (Hebrew khamman): Perhaps “incense altars.” Some of these altars were used in Baal worship (2 Chr 34:4).","summary_en":"26:30 The pagan shrines mentioned here were the infamous “high places” built on hilltops (see 2 Kgs 18:4). These shrines incorporated elements from pre-Israelite religions into Israel’s worship and challenged the Temple for religious authority. • places of worship (Hebrew khamman): Perhaps “incense altars.” Some of these altars were used in Baal worship (2 Chr 34:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72012,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:30","title_en":"Study Note: Leviticul 26:30","content_ro":"<p><strong>26:30<\/strong> The <em>pagan shrines<\/em> mentioned here were the infamous “high places” built on hilltops (see 2 Kgs 18:4). These shrines incorporated elements from pre-Israelite religions into Israel’s worship and challenged the Temple for religious authority. • <em>places of worship<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">khamman<\/span>): Perhaps “incense altars.” Some of these altars were used in Baal worship (2 Chr 34:4).<\/p>","content_en":"<p><strong>26:30<\/strong> The <em>pagan shrines<\/em> mentioned here were the infamous “high places” built on hilltops (see 2 Kgs 18:4). These shrines incorporated elements from pre-Israelite religions into Israel’s worship and challenged the Temple for religious authority. • <em>places of worship<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">khamman<\/span>): Perhaps “incense altars.” Some of these altars were used in Baal worship (2 Chr 34:4).<\/p>","summary_ro":"26:30 The pagan shrines mentioned here were the infamous “high places” built on hilltops (see 2 Kgs 18:4). These shrines incorporated elements from pre-Israelite religions into Israel’s worship and challenged the Temple for religious authority. • places of worship (Hebrew khamman): Perhaps “incense altars.” Some of these altars were used in Baal worship (2 Chr 34:4).","summary_en":"26:30 The pagan shrines mentioned here were the infamous “high places” built on hilltops (see 2 Kgs 18:4). These shrines incorporated elements from pre-Israelite religions into Israel’s worship and challenged the Temple for religious authority. • places of worship (Hebrew khamman): Perhaps “incense altars.” Some of these altars were used in Baal worship (2 Chr 34:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99638,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:30","title_en":"Study Note: Leviticul 26:30","content_ro":"<p><strong>26:30<\/strong> The <em>pagan shrines<\/em> mentioned here were the infamous “high places” built on hilltops (see 2 Kgs 18:4). These shrines incorporated elements from pre-Israelite religions into Israel’s worship and challenged the Temple for religious authority. • <em>places of worship<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">khamman<\/span>): Perhaps “incense altars.” Some of these altars were used in Baal worship (2 Chr 34:4).<\/p>","content_en":"<p><strong>26:30<\/strong> The <em>pagan shrines<\/em> mentioned here were the infamous “high places” built on hilltops (see 2 Kgs 18:4). These shrines incorporated elements from pre-Israelite religions into Israel’s worship and challenged the Temple for religious authority. • <em>places of worship<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">khamman<\/span>): Perhaps “incense altars.” Some of these altars were used in Baal worship (2 Chr 34:4).<\/p>","summary_ro":"26:30 The pagan shrines mentioned here were the infamous “high places” built on hilltops (see 2 Kgs 18:4). These shrines incorporated elements from pre-Israelite religions into Israel’s worship and challenged the Temple for religious authority. • places of worship (Hebrew khamman): Perhaps “incense altars.” Some of these altars were used in Baal worship (2 Chr 34:4).","summary_en":"26:30 The pagan shrines mentioned here were the infamous “high places” built on hilltops (see 2 Kgs 18:4). These shrines incorporated elements from pre-Israelite religions into Israel’s worship and challenged the Temple for religious authority. • places of worship (Hebrew khamman): Perhaps “incense altars.” Some of these altars were used in Baal worship (2 Chr 34:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127264,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:30","title_en":"Study Note: Leviticul 26:30","content_ro":"<p><strong>26:30<\/strong> The <em>pagan shrines<\/em> mentioned here were the infamous “high places” built on hilltops (see 2 Kgs 18:4). These shrines incorporated elements from pre-Israelite religions into Israel’s worship and challenged the Temple for religious authority. • <em>places of worship<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">khamman<\/span>): Perhaps “incense altars.” Some of these altars were used in Baal worship (2 Chr 34:4).<\/p>","content_en":"<p><strong>26:30<\/strong> The <em>pagan shrines<\/em> mentioned here were the infamous “high places” built on hilltops (see 2 Kgs 18:4). These shrines incorporated elements from pre-Israelite religions into Israel’s worship and challenged the Temple for religious authority. • <em>places of worship<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">khamman<\/span>): Perhaps “incense altars.” Some of these altars were used in Baal worship (2 Chr 34:4).<\/p>","summary_ro":"26:30 The pagan shrines mentioned here were the infamous “high places” built on hilltops (see 2 Kgs 18:4). These shrines incorporated elements from pre-Israelite religions into Israel’s worship and challenged the Temple for religious authority. • places of worship (Hebrew khamman): Perhaps “incense altars.” Some of these altars were used in Baal worship (2 Chr 34:4).","summary_en":"26:30 The pagan shrines mentioned here were the infamous “high places” built on hilltops (see 2 Kgs 18:4). These shrines incorporated elements from pre-Israelite religions into Israel’s worship and challenged the Temple for religious authority. • places of worship (Hebrew khamman): Perhaps “incense altars.” Some of these altars were used in Baal worship (2 Chr 34:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"31":[{"id":9383,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Desert","title_en":"Desert","content_ro":"<h3>DESERT<\/h3>\n\n<p>Empty waste place, often arid, sandy, and incapable of sustaining vegetable life, as for example the Negev of southern Palestine. A desert frequently includes local areas where marginal life is possible. The most common Hebrew term for desert means “wilderness” and is perhaps related to a verb meaning “to drive,” as a shepherd drives sheep to pasturage. The Greek word commonly used in the NT and in the Septuagint (ancient Greek translation of the OT) implies an unenclosed, uncultivated area where wild beasts roam (Dt 32:10; Jb 24:5). The wilderness is also sometimes a place of pasturage (Ex 3:1; Ps 65:12; Jer 23:10; Jl 2:22).<\/p>\n<p>The Bible often refers to wilderness regions (e.g., Gn 16:7; 21:20; 1 Sm 17:28; Mt 3:1; Mk 1:13; Lk 15:4). “Wilderness” is usually a place with no settled population (Nm 14:33; Dt 32:10; Jb 38:26; Prv 21:19; Jer 9:2) but is the dwelling place of wildlife: the vulture (Ps 102:6), wild asses (Jb 24:5), jackals (Mal 1:3), and ostriches (Lam 4:3). The term is also used figuratively (Hos 2:3; Jer 2:31).<\/p>\n<p>Another Hebrew term for desert, from a root meaning “to be arid,” refers to an infertile, desolate, bare steppe (Jb 24:5; Is 33:9; Jer 51:43). The plural form of that word describes topographical features of the desert plains of Moab (Nm 22:1; 26:3, 63; Dt 34:1) and of Jericho (Jos 4:13; 5:10; 2 Kgs 25:5). With the definite article, that word (the Arabah) is the plain of the Jordan Valley and of the environs of the Dead Sea. The geography of that region contains sharp contrasts; the Jordan Valley, dense with a junglelike forest sheltering wild beasts (including lions in biblical times), gives way to the steppe lands of the Dead Sea area, which have always been desert.<\/p>\n<p>Two other Hebrew terms, meaning “waste” and “ruin,” refer to districts or settlements once inhabited but later devastated (Is 1:7; 5:9; 6:11; Jer 42:18; Ez 35:7). They are also used more generally for any desolate or waste place (Lv 26:31, 33; Jb 3:14; Pss 9:6; 109:10; Is 5:17; 44:26; 51:3; 52:9; Jer 7:34; Ez 5:14). One of them is also used once for the wilderness of the exodus (Is 48:21). Another word meaning “waste” (Ps 78:40; Is 43:19-20), when prefixed with the definite article, is a proper name for Jeshimon, a tract of land west of the Dead Sea (Nm 21:20; 1 Sm 23:24; 26:1).<\/p>\n<p>In the NT the noun for “wilderness” and the adjective “desert” (Mt 3:1; 24:26; Lk 5:16; Jn 6:31; Acts 8:26) come from the same Greek root.<\/p>\n<p>The whole of biblical history has been interpreted as having a desert or wilderness motif. It can be seen in the realm of disobedient human experience outside the Garden of Eden; in the wandering of Israel during the exodus; in the struggle between pure faith in the desert and soft, idolatrous city life. The desert is viewed as a realm of demons and death (Dt 32:17; Is 34:13-14); its demonic wildness resembles the primeval chaos of the Creation (Gn 1:2; Jb 26:7). Several moving passages of Scripture deal with renewal of life in a desert valley (e.g., Ez 37), or with transformation of arid land into a productive garden (Is 41:18-20).<\/p>\n<p>The desert is also a place where God is close to his people (Dt 32:10-12), both watching over them and testing their obedience (Jer 2:2; Hos 2:14-15). Finally, the desert is a place of refuge, cleansing, and consecration. In the Gospels the desert theme of the exodus recurs in the 40 days and nights in which Jesus was tempted in the wilderness (Mk 1:13; cf. Ps 91). The desert fathers of the early church and the hermits of the Middle Ages emulated the prophet Elijah and John the Baptist (1 Kgs 19:4-8; Mt 3:1-6).<\/p>\n<p><em>See also<\/em> Negeb, Negev; Palestine; Wilderness.<\/p>","content_en":"<h3>DESERT<\/h3>\n\n<p>Empty waste place, often arid, sandy, and incapable of sustaining vegetable life, as for example the Negev of southern Palestine. A desert frequently includes local areas where marginal life is possible. The most common Hebrew term for desert means “wilderness” and is perhaps related to a verb meaning “to drive,” as a shepherd drives sheep to pasturage. The Greek word commonly used in the NT and in the Septuagint (ancient Greek translation of the OT) implies an unenclosed, uncultivated area where wild beasts roam (Dt 32:10; Jb 24:5). The wilderness is also sometimes a place of pasturage (Ex 3:1; Ps 65:12; Jer 23:10; Jl 2:22).<\/p>\n<p>The Bible often refers to wilderness regions (e.g., Gn 16:7; 21:20; 1 Sm 17:28; Mt 3:1; Mk 1:13; Lk 15:4). “Wilderness” is usually a place with no settled population (Nm 14:33; Dt 32:10; Jb 38:26; Prv 21:19; Jer 9:2) but is the dwelling place of wildlife: the vulture (Ps 102:6), wild asses (Jb 24:5), jackals (Mal 1:3), and ostriches (Lam 4:3). The term is also used figuratively (Hos 2:3; Jer 2:31).<\/p>\n<p>Another Hebrew term for desert, from a root meaning “to be arid,” refers to an infertile, desolate, bare steppe (Jb 24:5; Is 33:9; Jer 51:43). The plural form of that word describes topographical features of the desert plains of Moab (Nm 22:1; 26:3, 63; Dt 34:1) and of Jericho (Jos 4:13; 5:10; 2 Kgs 25:5). With the definite article, that word (the Arabah) is the plain of the Jordan Valley and of the environs of the Dead Sea. The geography of that region contains sharp contrasts; the Jordan Valley, dense with a junglelike forest sheltering wild beasts (including lions in biblical times), gives way to the steppe lands of the Dead Sea area, which have always been desert.<\/p>\n<p>Two other Hebrew terms, meaning “waste” and “ruin,” refer to districts or settlements once inhabited but later devastated (Is 1:7; 5:9; 6:11; Jer 42:18; Ez 35:7). They are also used more generally for any desolate or waste place (Lv 26:31, 33; Jb 3:14; Pss 9:6; 109:10; Is 5:17; 44:26; 51:3; 52:9; Jer 7:34; Ez 5:14). One of them is also used once for the wilderness of the exodus (Is 48:21). Another word meaning “waste” (Ps 78:40; Is 43:19-20), when prefixed with the definite article, is a proper name for Jeshimon, a tract of land west of the Dead Sea (Nm 21:20; 1 Sm 23:24; 26:1).<\/p>\n<p>In the NT the noun for “wilderness” and the adjective “desert” (Mt 3:1; 24:26; Lk 5:16; Jn 6:31; Acts 8:26) come from the same Greek root.<\/p>\n<p>The whole of biblical history has been interpreted as having a desert or wilderness motif. It can be seen in the realm of disobedient human experience outside the Garden of Eden; in the wandering of Israel during the exodus; in the struggle between pure faith in the desert and soft, idolatrous city life. The desert is viewed as a realm of demons and death (Dt 32:17; Is 34:13-14); its demonic wildness resembles the primeval chaos of the Creation (Gn 1:2; Jb 26:7). Several moving passages of Scripture deal with renewal of life in a desert valley (e.g., Ez 37), or with transformation of arid land into a productive garden (Is 41:18-20).<\/p>\n<p>The desert is also a place where God is close to his people (Dt 32:10-12), both watching over them and testing their obedience (Jer 2:2; Hos 2:14-15). Finally, the desert is a place of refuge, cleansing, and consecration. In the Gospels the desert theme of the exodus recurs in the 40 days and nights in which Jesus was tempted in the wilderness (Mk 1:13; cf. Ps 91). The desert fathers of the early church and the hermits of the Middle Ages emulated the prophet Elijah and John the Baptist (1 Kgs 19:4-8; Mt 3:1-6).<\/p>\n<p><em>See also<\/em> Negeb, Negev; Palestine; Wilderness.<\/p>","summary_ro":"DESERT Empty waste place, often arid, sandy, and incapable of sustaining vegetable life, as for example the Negev of southern Palestine. A desert frequently includes local areas where marginal life is possible. The most common Hebrew term for desert means “wilderness” and is perhaps related to a verb meaning “to drive,” as a shepherd drives sheep to pasturage. The Greek word commonly used in the NT and in the Septuagint (ancient Greek translation of the OT) implies an unenclosed, uncultivated...","summary_en":"DESERT Empty waste place, often arid, sandy, and incapable of sustaining vegetable life, as for example the Negev of southern Palestine. A desert frequently includes local areas where marginal life is possible. The most common Hebrew term for desert means “wilderness” and is perhaps related to a verb meaning “to drive,” as a shepherd drives sheep to pasturage. The Greek word commonly used in the NT and in the Septuagint (ancient Greek translation of the OT) implies an unenclosed, uncultivated...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28171,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Offerings and Sacrifices","title_en":"Offerings and Sacrifices","content_ro":"<h3>OFFERINGS AND SACRIFICES<\/h3>\n<p>Major ritual expressions of religious life with accompanying rites, such as libations, effusions, and sacred meals. The ideology expressed in Israel’s ritual complex made its religion unique in the ancient Near East. The concepts of OT ritual also underlie NT theology with regard to sin and reconciliation to God through the atoning death of Jesus Christ.<\/p>\n<p class=\"h2\" id=\"PerformanceandOrderofSacrifices\">Performance and Order of Sacrifices<\/p>\n<p>The main source for a description of the correct performance of sacrificial ritual is the opening section of Leviticus (Lv 1–7). It consists of two separate parts. The first (1:1–6:7) is didactic, dealing with two categories of sacrifice: those of a “pleasing odor,” namely, the burnt (1:1-17), the grain (2:1-16), and the peace offerings (3:1-17); and the expiatory sacrifices, namely, the sin (4:1–5:13) and the guilt or trespass offerings (5:14–6:7). Attention is paid to the minute details of each ritual, and they are grouped according to their logical or conceptual associations.<\/p>\n<p>The grain (or cereal) offering follows the burnt offering because it always accompanied it in actual practice (Nm 15:1-21; chs 28–29); it also went with the peace offering (Lv 7:12-14; Nm 15:3-4). Special emphasis is placed on burning the inward parts of a sacrifice on the altar to make a “pleasing odor to the Lord” (Lv 1:9, 17; 2:2, 9, 12; 3:5, 11, 16). When the Lord smelled the pleasing odor (Gn 8:21), it was a sign of divine favor; refusal indicated God’s displeasure (Lv 26:31). The officiating priest evidently knew how to read the signs and would tell the offerer whether his sacrifice had been accepted (1 Sm 26:19; cf. Am 5:21-23).<\/p>\n<p>The sin and guilt offerings were expiatory (Lv 4:1–6:7, 20). The situations requiring such offerings are listed, and special emphasis is laid on the handling of the blood in the ritual.<\/p>\n<p>The second major section in this passage (Lv 6:8–7:38) stresses the administrative details for the various offerings. This section consists of a series of “instructions” for each type of offering pertaining to the distribution of the sacrificial materials. Some went to the priest(s), some went to the offerer, and others were burned on the altar or disposed of outside the camp. Those sacrifices designated as “most holy” were to be eaten only by qualified members of the priesthood (Lv 2:3, 10; 10:12-17; 14:13; Nm 18:9).<\/p>\n<p>The burnt offering is discussed first because it was entirely consumed on the altar (and thus not eaten by anyone). After it, there follow the sacrifices distributed to the officiants (Lv 6:17, 26, 29; 7:1, 6), and at the end come the peace offerings, a significant portion of which was returned to the offender.<\/p>\n<p>The order in which the sacrifices are treated in this passage also corresponds to their relative frequency in the rituals of the sacred calendar (Nm 28:19; 2 Chr 31:3; Ez 45:17). This would be particularly important for the priests and Levites on duty at the temple because they were responsible for the logistics of the daily sacrificial ritual, especially on the high holidays; management of the temple storehouse was a formidable task (1 Chr 23:28-32; 26:15, 20-22; 2 Chr 13:10-11; 30:3-19; 34:9-11).<\/p>\n<p>Each section concerning a particular offering concludes with the logistic or administrative details peculiar to it. There then follows a summary of the matters treated thus far (Lv 7:7-10), and the section concludes with a treatment of the peace offerings (vv 11-36). The latter did not play a role in the sacred calendar except during the Feast of Weeks (23:19-20); on all other occasions, with the two exceptions of the Nazirite vow and the installation of the priesthood, peace offerings were purely voluntary sacrifices and thus not subject to any fixed bookkeeping.<\/p>\n<p>In other biblical contexts, the sacrifices are listed according to the same “bookkeeping” or “administrative” order: burnt, grain, and drink; sin (or guilt); and sometimes peace offerings. An example is the roster of donations made by the tribal leaders for dedication of the altar (Nm 7). The information is organized like an everyday ledger from the temple storehouse; the summary classifies the animals as burnt, grain, sin, and peace offerings (vv 87-88) in accordance with the respective entries from each donor (vv 15-17). The Levitical scribe had two purposes for such a record: to credit the offerers and to record the treasures and food supplies coming in. Much of the foodstuffs being given as offerings was actually apportioned to the officiating priests (Nm 18:8-11; 2 Chr 31:4-19).<\/p>\n<p>When prescriptions were made as to the type and number of offerings to be brought (e.g., Nm 15:24), the “bookkeeping” order is generally followed. This was true of the calendarial sacrifices; burnt and grain offerings and libations were listed, followed by a sin offering for each of the following: New Moon (Nm 28:11-15), each day of Passover (vv 19-22), the Festival of Weeks (Lv 23:18-19; Nm 28:27-30), Trumpets (29:2-5), Day of Atonement (vv 8-11), and each day of the Feast of Tabernacles (vv 12-16).<\/p>\n<p>For sacrifices required in specific cases, the instructions as to what offerings to bring follow this sequence (e.g., the purification of a woman after giving birth, Lv 12:6-8). Note also the offerings given at the successful termination of a Nazirite vow; the Nazirite brought burnt, sin, and peace offerings (with some special grain offerings, Nm 6:14-15). However, the priest conducted the actual ritual according to a different order; the sin offering was made first, followed by the burnt offering and finally the peace offering (vv 16-17). In the case of an incomplete vow, the first step was to offer a sin offering and then a burnt offering to renew the vow (v 11). The reconsecration of the Nazirite required a separate guilt offering—a distinct ritual act (v 12).<\/p>\n<p>The description of the offerings made by the prince of Israel in the latter days presents the same contrast between the two orders of sacrifices. On festival holidays the prince brought burnt, grain, and drink offerings, but he offered them as sin, grain, burnt, and peace offerings (Ez 45:17). This second order of sacrifices in which the sin offering precedes the burnt offering was also followed in the rededication of the altar (43:18-27).<\/p>\n<p>The same “procedural” sequence of sacrifices appears in other instances: the purification of the leper—guilt and sin offerings (Lv 14:19), followed by a burnt offering (vv 12-20); the man with a discharge—sin and burnt offerings (15:15); likewise the woman with a discharge (v 30). The same order is followed for the sacrifices on the Day of Atonement (16:3-6, 11, 15, 24).<\/p>\n<p>The book of Leviticus furnishes two examples of the proper order in which sacrifices were offered. One is the ordination of Aaron and his sons. The sin offering came first and then the burnt offering (Ex 29:10-18; Lv 8:14-21). The focal point in this ritual was the sacrifice of ordination, or literally “installation,” a special form of peace offering (Ex 29:19-34; Lv 8:22-29). The second passage is the formal inauguration of the sacrificial system at the tabernacle (Lv 9). The sacrifices for Aaron were sin and burnt offerings, followed by those for the people: sin, burnt, grain, and peace offerings (9:7-22).<\/p>\n<p>The same sequence is followed at the cleansing and restoration of the temple in Jerusalem conducted by King Hezekiah (2 Chr 29:20-36). A great sin offering was first, followed by the burnt offerings accompanied by music and song. Then the king proclaimed that the people had committed themselves to the Lord; in this new state of purity they could now share in the sacrifices of devotion (burnt offerings) and thanksgiving (peace offerings).<\/p>\n<p>The procedural order of the sacrifices embodies the OT ideology of how God may be approached. First, atonement for sin had to be made and then total consecration of self; these are symbolized by the sin and\/or guilt offerings and the burnt and grain offerings, respectively. When these conditions were met, the offerer could express his continued devotion by more burnt offerings and also take part in the fellowship sacrifices (peace offerings) in which he himself got a large portion of the slaughtered animal (to share with his friends and the poor in his community; Dt 12:17-19).<\/p>\n<p class=\"h2\" id=\"DescriptionofSacrifices\">Description of Sacrifices<\/p>\n<p>The ensuing description of the different types of sacrifice will treat them in accordance with the “procedural” order, that is, as symbolic stages in one’s approach to God.<\/p>\n<h5>Expiation<\/h5>\n<p>These two offerings were required for making atonement for sins and trespasses:<\/p>\n<p>1. Sin offering (Lv 4:1–5:13; 6:24-30). Different animals were specified in accordance with the rank of the offerer. A high priest had to bring a young bull (4:3), as did the congregation as a whole (v 14), except when the matter was a ritual infraction (Nm 15:24). A ruler would bring a male goat (Lv 4:23), but a commoner could provide a female goat (v 28; Nm 15:27) or a lamb (Lv 4:32). If he was indigent, he could offer two turtledoves or two young pigeons (one of which would be a burnt offering; 5:7), or if he was extremely poor, he might even substitute a tenth of an ephah of fine flour (Lv 5:11-13; cf. Heb 9:22).<\/p>\n\n<p>The offerer brought the animal to the entrance of the temple court and laid his hand on it (Lv 4:4). He did not confess his sin in this act because the animal was not being sent away (cf. the goat for Azazel, 16:21); rather, he was identifying himself with the sacrifice. The offerer had to kill the animal on the north side of the altar (4:24, 29). The animals were never slaughtered on the altar proper. The officiating priest collected the blood; when it was a bull for himself or for the congregation, he sprinkled some of the blood before the veil inside the tent of meeting and put some on the horns of the incense altar (vv 5-7, 16-18). On the Day of Atonement he brought the sacrificial blood for himself and for the people into the Holy of Holies (16:14-15). From all other animals, the blood was applied to the horns of the altar of burnt offering (4:25, 30, 34); the blood of fowl was sprinkled on the side of the altar (5:9). Finally, the remaining blood from any offering was poured or drained out at the base of the altar (4:7).<\/p>\n<p>The choicest of the internal organs, namely, the fatty tissue over and on the entrails, the two kidneys and their fat, and the appendage to the liver, were all offered to the Lord on the altar (Lv 4:8-10). The carcass and the other entrails were burned outside the camp when it was a bull for the priest or for the people. This was also true of the bull for the ordination of the priests (Ex 29:10-14; Lv 8:14-17). Otherwise, the priest who conducted the rites received the edible flesh as his portion. He had to eat it within the temple area, and its preparation was governed by strict rules of ritual purity (Lv 6:25-30; cf. 10:16-20). A sin offering of one male goat was presented at each of the sacred holidays: the New Moon (Nm 28:15), each day of Passover (vv 22-24), the Festival of Weeks (v 30), the Festival of Trumpets (29:5), the Day of Atonement (v 11), and each day of the Feast of Tabernacles (vv 16, 19). The high priest also offered a bull for himself and then sacrificed one of the two goats on the Day of Atonement. Certain purification rites required lesser sin offerings, namely, lambs or birds: childbirth (Lv 12:6-8), cleansing from leprosy (14:12-14, 19-22), and abscesses and hemorrhages (15:14-15, 29-30) or after defilement while under a vow (Nm 6:10-11).<\/p>\n<li>2. Guilt offering (Lv 5:14–6:7; 7:1-7). The guilt or trespass offering was a special kind of sin offering (cf. 5:7) required whenever someone had been denied his rightful due. Reparation of the valued amount that had been defrauded had to be made, plus a fine of one-fifth (5:16; 6:5). The animal was usually a ram (5:15, 18; 6:6). The cleansed leper and the defiled Nazirite had to bring a male lamb (Lv 14:12, 21; Nm 6:12). The offerer apparently handled the sacrifice as he would a sin offering, but the priest had to sprinkle the blood around the altar (Lv 7:2). Viscera were burned on the altar as usual (vv 3-5). Some of the blood was then applied to the tip of the cleansed leper’s right ear and to his right thumb and big toe (14:14). Again the priest received most of the animal’s flesh for food (7:6-7; 14:13). A guilt offering was required whenever another party had suffered some loss. Ritual infractions, such as eating the “holy things” without proper authorization (5:14-19; 22:14), called for payment of the sum that should have gone to the Lord plus the fine of one-fifth that went to the priest (Lv 5:16; 2 Kgs 12:16). The leper belongs in this category, since during the time of his infection he was unable to render service to God (Lv 14:12-18). The same applies to the Nazirite who had suffered defilement while he was set apart to God by the vow; thus a guilt offering was required (Nm 6:12). Violation of another person’s property rights could be expiated only by the guilt offering and its additional one-fifth. Such matters included cheating on deposits or security, robbery or oppression, failing to report the find of some lost property, or false swearing or failing to testify (Lv 6:1-5). Intercourse with a betrothed slave girl was also a violation of property rights (19:20-22). If the offended party was no longer living and had no surviving kinsmen, the payment went to the priest (Nm 5:5-10).<\/li>\n<h5>Consecration Offerings<\/h5>\n<p>These rituals usually come to mind when one hears the word “offering.” They represent acts of personal commitment that must accompany the repentance expressed in the sin and guilt offerings. They were also a prerequisite for the fellowship or communal sacrifices that might follow.<\/p>\n<p>1. Burnt offering (Lv 1:3-17; 6:8-13). The burnt offering could be a bull, a sheep, or a bird. The offerer presented the animal, laid his hand on it, and killed it on the north side of the altar. The bird was simply given to the priest. The latter collected the blood, presented it before God, and then sprinkled it around the altar. When the offering was a bird, he wrung off its head and drained the blood at the side of the altar. Though the slaughtering and sprinkling of the blood relates the burnt offering to the expiatory sacrifices of the previous section, the main emphasis here is on killing the animal, washing its unclean parts, and then carefully arranging all of the pieces on the altar. All of this was then consumed on the altar as a pleasing odor to the Lord. Since burnt offerings were offered morning and evening, a good supply of wood by the altar was necessary. The officiating priest, dressed in proper garments, had to keep the fire burning continuously (6:8-13).<\/p>\n<p>Burnt offerings played a prominent role in the sacrifices of the ritual calendar. The continual burnt offering was made twice a day, a male lamb morning and evening (Ex 29:38-42; Nm 28:1-8). Two additional lambs were sacrificed each Sabbath (Nm 28:9-10).<\/p>\n<p>Except for these daily offerings, a sin offering of one goat was usually made along with the burnt offerings on the following holidays: For the New Moon at the beginning of each month, two young bulls, one ram, and seven male lambs were offered (Nm 28:11-14). The same were required for each day of the Passover festival (vv 19-24) and again on the Feast of Weeks (vv 6-29). On the Festival of Trumpets and the Day of Atonement, the requirement was one bull, one ram, and seven lambs (29:2-4).<\/p>\n<p>The great Feast of Tabernacles was characterized by a series of elaborate burnt offerings, plus one goat per day as a sin offering. On the first day, 13 young bulls, 2 rams, and 14 male lambs were offered (Nm 29:12-16). Each successive day, the number of bulls was decreased by one until on the seventh day there were only seven (the rams and lambs remained the same; 29:17-25). On the eighth day the animals required for Trumpets and Atonement were offered, namely, one bull, one ram, and seven lambs.<\/p>\n<p>Certain rituals of purification also required burnt offerings in addition to sin offerings: after childbirth (Lv 12:6-8), abscesses (15:14-15), and discharges (vv 29-30); or after defilement while under a Nazirite vow (Nm 6:10-11). Though it is not stated that grain offerings were required in these cases, they certainly were for the cleansing from leprosy (Lv 14:10, 19-22, 31) and the completion of the Nazirite vow (Nm 6:14-16).<\/p>\n<li>2. Grain (Cereal) offering (Lv 2; 6:14-23). The Hebrew term referring to this particular offering means “gift,” or “offering,” including animals (Gn 4:3-5; Jgs 6:18; 1 Sm 2:17). But in the specific sacrificial context it signifies a combination of fine flour, olive oil, and frankincense that could be made up in the form of baked loaves, wafers, or morsels. The offering of firstfruits was to be crushed heads of new grain (Lv 2:14). No leaven or honey was permitted on the cakes, although those same commodities could be accepted as a firstfruit offering. They would not go to the altar but were given to the priest. The offerer had to bring the prepared loaves or wafers to the temple. The priest would burn one handful on the altar as its “memorial portion” (v 2), keeping the remainder for his own food (6:16; 7:9). But when the priest was making a grain offering on his own behalf, he burnt it all on the altar (6:22-23).<\/li>\n<p>A grain offering was usually given with every burnt offering, especially those pertaining to the sacred calendar (Nm 28–29). The amounts of flour and oil were set according to the animal being sacrificed: three-tenths of an ephah of flour and one-half a hin of oil for a bull, two-tenths ephah and one-third hin for a ram, and one-tenth ephah plus one-fourth hin for a lamb (15:2-10). Other happy occasions for a grain offering included the cleansing of a leper (Lv 14:10, 20-21, 31; unspecified quantity of grain with a bird) and the successful consummation of a Nazirite vow (Nm 6:13-15).<\/p>\n<p>Peace offerings were invariably followed by grain offerings (Lv 7:12-14; Nm 15:4). The priest received one of each pair of cakes or wafers. The remainder was returned to the offerer to be eaten with the flesh of the sacrificial animal at a place of his choice.<\/p>\n<p>A special case where such offering was used was the one-tenth of an ephah of barley meal required in the jealousy ritual. It was to have no oil or frankincense (Nm 5:15, 18, 25-26). A very poor individual was permitted to bring one-tenth of an ephah of fine flour without oil or frankincense as a sin offering (Lv 5:11-13).<\/p>\n<li>3. Drink offering (Nm 15:1-10). The standard libation was one-fourth of a hin of wine for a lamb, one-third for a ram, and one-half for a bull. The wine (Ex 29:40), also called “strong drink” (Nm 28:7), is probably an intentional substitute for the blood used by other nations (Ps 16:4). The libation was classed as a “pleasing odor” offering (Nm 15:7). As with the burnt offering, the entire drink offering was expended; nothing was given to the priest (28:7).<\/li>\n<p>Drink offerings accompanied the daily offering (Ex 29:40-41; Nm 28:7) and the Sabbath offering (Nm 28:9), as well as the New Moon festival. Reference is also made to them in connection with the second and following days of the Feast of Tabernacles (29:18, 21); for the first day their absence is probably unintentional. The same might hold true for the Passover, Firstfruits, and Feast of Trumpets (Nm 28:16–29:11; cf. Ez 45:11). A libation was required for the rites concluding a Nazirite vow (Nm 6:17) but not for cleansing a leper (Lv 14:10-20).<\/p>\n<h5>Fellowship Offerings<\/h5>\n<p>These sacrifices were voluntary on the part of the offerer and generally not imposed by regulations except for the Nazirite (Nm 6:17) and the Feast of Weeks (Lv 23:19-20). An offerer who had already fulfilled the ritual requirements for atonement and personal consecration was permitted to make a fellowship offering. Burnt offerings often accompanied the fellowship sacrifices as a further expression of devotion.<\/p>\n<p>1. Peace offering (Lv 3; 7:11-36; Am 5:22). This is the basic class of all fellowship or communal offerings; the others are simply subclasses of the peace offering. In terms of holiness, or restrictedness, they were not so rigidly confined as the other offerings. Animals from the herd or flock, male or female (Lv 3:1, 6, 12), were permitted. The usual stipulation of freedom from blemish was in force, except in the case of the freewill offering, in which the animal could have one limb longer than the other (22:23). Unleavened cakes were also required, at least for the thank (7:12-13) and Nazirite (Nm 6:15-19) offerings. Each of these three types of peace offerings will be discussed below, with their special features.<\/p>\n<p>The first parts of the ritual—the presentation and laying on of the hand—were identical to those of the other sacrifices. However, the animal was slaughtered at the door of the sanctuary courtyard and not on the north side of the altar (Lv 3:1-2, 7-8, 12-13; 7:29-30). The priest collected the blood and tossed it against the altar as he did with the burnt offering (3:2, 8, 13). The choice viscera were offered up as a “pleasing odor” (3:3-5, 6-11, 14-16).<\/p>\n<p>The priest also received a certain portion of the offering. He was allowed to eat it in any ritually clean place and to share it with his family (Lv 7:14, 30-36; Nm 6:20), in contrast to his portion of other sacrifices, which he had to eat somewhere in the temple compound (Nm 18:10-11). He received one of the cakes and the breast as a wave offering and the right thigh as a contribution for the offerer. This latter is the so-called “heave offering”; the technical term developed from a root signifying “to be high” and meaning “that which is lifted up.” The heave offering did not really represent a special kind of ritual ceremony.<\/p>\n<p>The ritual act of the peace offering culminated with a fellowship meal. Except for those parts on the altar or given to the priest, the body of the animal was returned to the man who offered it. He had to prepare it as a communal meal for himself, for his family, and for the Levite in his community (Dt 12:12, 18-19). This would have to be at the official sanctuary (Dt 12:6-7, 11-12, 15-19; cf. 1 Sm 1:3-4) and the participants had to observe strict rules of purity (Lv 7:19-21; 19:5-8). It may be contrasted with the ritual slaughtering of animals for a banquet that was permitted at any local altar (Dt 12:16, 20-22). The flesh of the thank offering had to be eaten on the same day of the sacrifice (Lv 7:15), while that of the votive or freewill offerings could be finished off on the following day (vv 16-18). Whatever remained then had to be burned before the time limit expired.<\/p>\n<p>Only three times is there a specific demand for a peace offering: in the Feast of Weeks (Lv 23:19-20), upon completion of a Nazirite vow (Nm 6:17-20), and at the installation of the priesthood (Ex 29:19-22, 28). Other public ritual occasions included the inauguration of the temple (1 Kgs 8:63; 2 Chr 7:5). Events on a national level that evoked the peace offering were the successful conclusion of a military campaign (1 Sm 11:15), the end of a famine or pestilence (2 Sm 24:25), confirmation of a candidate to the throne (1 Kgs 1:9, 19), or a time of religious revival (2 Chr 29:31-36). On the local level, they were offered at the annual family reunion (1 Sm 20:6) or other festive occasions, such as the harvest of the firstfruits (Ex 22:29-31; 1 Sm 9:11-14, 22-24; 16:4-5).<\/p>\n<li>2. Wave offering. The first portion of the peace offering was “waved” before the Lord to signify that the priest was eating it as a representative of God (the actual motion evidently resembled the wielding of a saw or a staff, Is 10:15). The same technical term, “wave offering,” was also used for other kinds of offering: precious metals donated for making the cultic artifacts (Ex 35:22; 38:29) and the guilt offering of the cleansed leper (Lv 14:12).<\/li>\n<li>3. Freewill offering. These gifts, brought to the holy convocations that took place three times per year (Ex 23:16; 34:20; Dt 16:10, 16-17; 2 Chr 35:8; Ezr 3:5), were voluntary (Lv 7:16; 22:18, 21-23; 23:28; Nm 15:3; 29:39; Dt 12:6, 17). Like the voluntary offering, the freewill offering could be a burnt rather than a peace offering (Lv 22:17-24; Ez 46:12). If it was the latter, the flesh could be eaten on the second day but must be burned before the third (Lv 7:16-17). Unlike some other peace offerings, the animal being sacrificed could have one limb longer than the other (22:23).<\/li>\n<li>4. Installation offering. This Hebrew term refers to the settings of precious stones (Ex 25:7; 35:9, 27; 1 Chr 29:2), so “installation” seems an appropriate translation. It had to do with “filling the hand,” a ritual act that consecrated someone to divine service (Ex 28:41; cf. 32:29) and required ritual purity and spiritual devotion (2 Chr 29:31). The details of the original ceremony at the installation of the first priest is described in two passages (Ex 29:19-34; Lv 8:22-32).<\/li>\n<p><em>See also<\/em> Atonement; Cleanness and Uncleanness, Regulations Concerning; Feasts and Festivals of Israel; Tabernacle; Temple.<\/p>","content_en":"<h3>OFFERINGS AND SACRIFICES<\/h3>\n<p>Major ritual expressions of religious life with accompanying rites, such as libations, effusions, and sacred meals. The ideology expressed in Israel’s ritual complex made its religion unique in the ancient Near East. The concepts of OT ritual also underlie NT theology with regard to sin and reconciliation to God through the atoning death of Jesus Christ.<\/p>\n<p class=\"h2\" id=\"PerformanceandOrderofSacrifices\">Performance and Order of Sacrifices<\/p>\n<p>The main source for a description of the correct performance of sacrificial ritual is the opening section of Leviticus (Lv 1–7). It consists of two separate parts. The first (1:1–6:7) is didactic, dealing with two categories of sacrifice: those of a “pleasing odor,” namely, the burnt (1:1-17), the grain (2:1-16), and the peace offerings (3:1-17); and the expiatory sacrifices, namely, the sin (4:1–5:13) and the guilt or trespass offerings (5:14–6:7). Attention is paid to the minute details of each ritual, and they are grouped according to their logical or conceptual associations.<\/p>\n<p>The grain (or cereal) offering follows the burnt offering because it always accompanied it in actual practice (Nm 15:1-21; chs 28–29); it also went with the peace offering (Lv 7:12-14; Nm 15:3-4). Special emphasis is placed on burning the inward parts of a sacrifice on the altar to make a “pleasing odor to the Lord” (Lv 1:9, 17; 2:2, 9, 12; 3:5, 11, 16). When the Lord smelled the pleasing odor (Gn 8:21), it was a sign of divine favor; refusal indicated God’s displeasure (Lv 26:31). The officiating priest evidently knew how to read the signs and would tell the offerer whether his sacrifice had been accepted (1 Sm 26:19; cf. Am 5:21-23).<\/p>\n<p>The sin and guilt offerings were expiatory (Lv 4:1–6:7, 20). The situations requiring such offerings are listed, and special emphasis is laid on the handling of the blood in the ritual.<\/p>\n<p>The second major section in this passage (Lv 6:8–7:38) stresses the administrative details for the various offerings. This section consists of a series of “instructions” for each type of offering pertaining to the distribution of the sacrificial materials. Some went to the priest(s), some went to the offerer, and others were burned on the altar or disposed of outside the camp. Those sacrifices designated as “most holy” were to be eaten only by qualified members of the priesthood (Lv 2:3, 10; 10:12-17; 14:13; Nm 18:9).<\/p>\n<p>The burnt offering is discussed first because it was entirely consumed on the altar (and thus not eaten by anyone). After it, there follow the sacrifices distributed to the officiants (Lv 6:17, 26, 29; 7:1, 6), and at the end come the peace offerings, a significant portion of which was returned to the offender.<\/p>\n<p>The order in which the sacrifices are treated in this passage also corresponds to their relative frequency in the rituals of the sacred calendar (Nm 28:19; 2 Chr 31:3; Ez 45:17). This would be particularly important for the priests and Levites on duty at the temple because they were responsible for the logistics of the daily sacrificial ritual, especially on the high holidays; management of the temple storehouse was a formidable task (1 Chr 23:28-32; 26:15, 20-22; 2 Chr 13:10-11; 30:3-19; 34:9-11).<\/p>\n<p>Each section concerning a particular offering concludes with the logistic or administrative details peculiar to it. There then follows a summary of the matters treated thus far (Lv 7:7-10), and the section concludes with a treatment of the peace offerings (vv 11-36). The latter did not play a role in the sacred calendar except during the Feast of Weeks (23:19-20); on all other occasions, with the two exceptions of the Nazirite vow and the installation of the priesthood, peace offerings were purely voluntary sacrifices and thus not subject to any fixed bookkeeping.<\/p>\n<p>In other biblical contexts, the sacrifices are listed according to the same “bookkeeping” or “administrative” order: burnt, grain, and drink; sin (or guilt); and sometimes peace offerings. An example is the roster of donations made by the tribal leaders for dedication of the altar (Nm 7). The information is organized like an everyday ledger from the temple storehouse; the summary classifies the animals as burnt, grain, sin, and peace offerings (vv 87-88) in accordance with the respective entries from each donor (vv 15-17). The Levitical scribe had two purposes for such a record: to credit the offerers and to record the treasures and food supplies coming in. Much of the foodstuffs being given as offerings was actually apportioned to the officiating priests (Nm 18:8-11; 2 Chr 31:4-19).<\/p>\n<p>When prescriptions were made as to the type and number of offerings to be brought (e.g., Nm 15:24), the “bookkeeping” order is generally followed. This was true of the calendarial sacrifices; burnt and grain offerings and libations were listed, followed by a sin offering for each of the following: New Moon (Nm 28:11-15), each day of Passover (vv 19-22), the Festival of Weeks (Lv 23:18-19; Nm 28:27-30), Trumpets (29:2-5), Day of Atonement (vv 8-11), and each day of the Feast of Tabernacles (vv 12-16).<\/p>\n<p>For sacrifices required in specific cases, the instructions as to what offerings to bring follow this sequence (e.g., the purification of a woman after giving birth, Lv 12:6-8). Note also the offerings given at the successful termination of a Nazirite vow; the Nazirite brought burnt, sin, and peace offerings (with some special grain offerings, Nm 6:14-15). However, the priest conducted the actual ritual according to a different order; the sin offering was made first, followed by the burnt offering and finally the peace offering (vv 16-17). In the case of an incomplete vow, the first step was to offer a sin offering and then a burnt offering to renew the vow (v 11). The reconsecration of the Nazirite required a separate guilt offering—a distinct ritual act (v 12).<\/p>\n<p>The description of the offerings made by the prince of Israel in the latter days presents the same contrast between the two orders of sacrifices. On festival holidays the prince brought burnt, grain, and drink offerings, but he offered them as sin, grain, burnt, and peace offerings (Ez 45:17). This second order of sacrifices in which the sin offering precedes the burnt offering was also followed in the rededication of the altar (43:18-27).<\/p>\n<p>The same “procedural” sequence of sacrifices appears in other instances: the purification of the leper—guilt and sin offerings (Lv 14:19), followed by a burnt offering (vv 12-20); the man with a discharge—sin and burnt offerings (15:15); likewise the woman with a discharge (v 30). The same order is followed for the sacrifices on the Day of Atonement (16:3-6, 11, 15, 24).<\/p>\n<p>The book of Leviticus furnishes two examples of the proper order in which sacrifices were offered. One is the ordination of Aaron and his sons. The sin offering came first and then the burnt offering (Ex 29:10-18; Lv 8:14-21). The focal point in this ritual was the sacrifice of ordination, or literally “installation,” a special form of peace offering (Ex 29:19-34; Lv 8:22-29). The second passage is the formal inauguration of the sacrificial system at the tabernacle (Lv 9). The sacrifices for Aaron were sin and burnt offerings, followed by those for the people: sin, burnt, grain, and peace offerings (9:7-22).<\/p>\n<p>The same sequence is followed at the cleansing and restoration of the temple in Jerusalem conducted by King Hezekiah (2 Chr 29:20-36). A great sin offering was first, followed by the burnt offerings accompanied by music and song. Then the king proclaimed that the people had committed themselves to the Lord; in this new state of purity they could now share in the sacrifices of devotion (burnt offerings) and thanksgiving (peace offerings).<\/p>\n<p>The procedural order of the sacrifices embodies the OT ideology of how God may be approached. First, atonement for sin had to be made and then total consecration of self; these are symbolized by the sin and\/or guilt offerings and the burnt and grain offerings, respectively. When these conditions were met, the offerer could express his continued devotion by more burnt offerings and also take part in the fellowship sacrifices (peace offerings) in which he himself got a large portion of the slaughtered animal (to share with his friends and the poor in his community; Dt 12:17-19).<\/p>\n<p class=\"h2\" id=\"DescriptionofSacrifices\">Description of Sacrifices<\/p>\n<p>The ensuing description of the different types of sacrifice will treat them in accordance with the “procedural” order, that is, as symbolic stages in one’s approach to God.<\/p>\n<h5>Expiation<\/h5>\n<p>These two offerings were required for making atonement for sins and trespasses:<\/p>\n<p>1. Sin offering (Lv 4:1–5:13; 6:24-30). Different animals were specified in accordance with the rank of the offerer. A high priest had to bring a young bull (4:3), as did the congregation as a whole (v 14), except when the matter was a ritual infraction (Nm 15:24). A ruler would bring a male goat (Lv 4:23), but a commoner could provide a female goat (v 28; Nm 15:27) or a lamb (Lv 4:32). If he was indigent, he could offer two turtledoves or two young pigeons (one of which would be a burnt offering; 5:7), or if he was extremely poor, he might even substitute a tenth of an ephah of fine flour (Lv 5:11-13; cf. Heb 9:22).<\/p>\n\n<p>The offerer brought the animal to the entrance of the temple court and laid his hand on it (Lv 4:4). He did not confess his sin in this act because the animal was not being sent away (cf. the goat for Azazel, 16:21); rather, he was identifying himself with the sacrifice. The offerer had to kill the animal on the north side of the altar (4:24, 29). The animals were never slaughtered on the altar proper. The officiating priest collected the blood; when it was a bull for himself or for the congregation, he sprinkled some of the blood before the veil inside the tent of meeting and put some on the horns of the incense altar (vv 5-7, 16-18). On the Day of Atonement he brought the sacrificial blood for himself and for the people into the Holy of Holies (16:14-15). From all other animals, the blood was applied to the horns of the altar of burnt offering (4:25, 30, 34); the blood of fowl was sprinkled on the side of the altar (5:9). Finally, the remaining blood from any offering was poured or drained out at the base of the altar (4:7).<\/p>\n<p>The choicest of the internal organs, namely, the fatty tissue over and on the entrails, the two kidneys and their fat, and the appendage to the liver, were all offered to the Lord on the altar (Lv 4:8-10). The carcass and the other entrails were burned outside the camp when it was a bull for the priest or for the people. This was also true of the bull for the ordination of the priests (Ex 29:10-14; Lv 8:14-17). Otherwise, the priest who conducted the rites received the edible flesh as his portion. He had to eat it within the temple area, and its preparation was governed by strict rules of ritual purity (Lv 6:25-30; cf. 10:16-20). A sin offering of one male goat was presented at each of the sacred holidays: the New Moon (Nm 28:15), each day of Passover (vv 22-24), the Festival of Weeks (v 30), the Festival of Trumpets (29:5), the Day of Atonement (v 11), and each day of the Feast of Tabernacles (vv 16, 19). The high priest also offered a bull for himself and then sacrificed one of the two goats on the Day of Atonement. Certain purification rites required lesser sin offerings, namely, lambs or birds: childbirth (Lv 12:6-8), cleansing from leprosy (14:12-14, 19-22), and abscesses and hemorrhages (15:14-15, 29-30) or after defilement while under a vow (Nm 6:10-11).<\/p>\n<li>2. Guilt offering (Lv 5:14–6:7; 7:1-7). The guilt or trespass offering was a special kind of sin offering (cf. 5:7) required whenever someone had been denied his rightful due. Reparation of the valued amount that had been defrauded had to be made, plus a fine of one-fifth (5:16; 6:5). The animal was usually a ram (5:15, 18; 6:6). The cleansed leper and the defiled Nazirite had to bring a male lamb (Lv 14:12, 21; Nm 6:12). The offerer apparently handled the sacrifice as he would a sin offering, but the priest had to sprinkle the blood around the altar (Lv 7:2). Viscera were burned on the altar as usual (vv 3-5). Some of the blood was then applied to the tip of the cleansed leper’s right ear and to his right thumb and big toe (14:14). Again the priest received most of the animal’s flesh for food (7:6-7; 14:13). A guilt offering was required whenever another party had suffered some loss. Ritual infractions, such as eating the “holy things” without proper authorization (5:14-19; 22:14), called for payment of the sum that should have gone to the Lord plus the fine of one-fifth that went to the priest (Lv 5:16; 2 Kgs 12:16). The leper belongs in this category, since during the time of his infection he was unable to render service to God (Lv 14:12-18). The same applies to the Nazirite who had suffered defilement while he was set apart to God by the vow; thus a guilt offering was required (Nm 6:12). Violation of another person’s property rights could be expiated only by the guilt offering and its additional one-fifth. Such matters included cheating on deposits or security, robbery or oppression, failing to report the find of some lost property, or false swearing or failing to testify (Lv 6:1-5). Intercourse with a betrothed slave girl was also a violation of property rights (19:20-22). If the offended party was no longer living and had no surviving kinsmen, the payment went to the priest (Nm 5:5-10).<\/li>\n<h5>Consecration Offerings<\/h5>\n<p>These rituals usually come to mind when one hears the word “offering.” They represent acts of personal commitment that must accompany the repentance expressed in the sin and guilt offerings. They were also a prerequisite for the fellowship or communal sacrifices that might follow.<\/p>\n<p>1. Burnt offering (Lv 1:3-17; 6:8-13). The burnt offering could be a bull, a sheep, or a bird. The offerer presented the animal, laid his hand on it, and killed it on the north side of the altar. The bird was simply given to the priest. The latter collected the blood, presented it before God, and then sprinkled it around the altar. When the offering was a bird, he wrung off its head and drained the blood at the side of the altar. Though the slaughtering and sprinkling of the blood relates the burnt offering to the expiatory sacrifices of the previous section, the main emphasis here is on killing the animal, washing its unclean parts, and then carefully arranging all of the pieces on the altar. All of this was then consumed on the altar as a pleasing odor to the Lord. Since burnt offerings were offered morning and evening, a good supply of wood by the altar was necessary. The officiating priest, dressed in proper garments, had to keep the fire burning continuously (6:8-13).<\/p>\n<p>Burnt offerings played a prominent role in the sacrifices of the ritual calendar. The continual burnt offering was made twice a day, a male lamb morning and evening (Ex 29:38-42; Nm 28:1-8). Two additional lambs were sacrificed each Sabbath (Nm 28:9-10).<\/p>\n<p>Except for these daily offerings, a sin offering of one goat was usually made along with the burnt offerings on the following holidays: For the New Moon at the beginning of each month, two young bulls, one ram, and seven male lambs were offered (Nm 28:11-14). The same were required for each day of the Passover festival (vv 19-24) and again on the Feast of Weeks (vv 6-29). On the Festival of Trumpets and the Day of Atonement, the requirement was one bull, one ram, and seven lambs (29:2-4).<\/p>\n<p>The great Feast of Tabernacles was characterized by a series of elaborate burnt offerings, plus one goat per day as a sin offering. On the first day, 13 young bulls, 2 rams, and 14 male lambs were offered (Nm 29:12-16). Each successive day, the number of bulls was decreased by one until on the seventh day there were only seven (the rams and lambs remained the same; 29:17-25). On the eighth day the animals required for Trumpets and Atonement were offered, namely, one bull, one ram, and seven lambs.<\/p>\n<p>Certain rituals of purification also required burnt offerings in addition to sin offerings: after childbirth (Lv 12:6-8), abscesses (15:14-15), and discharges (vv 29-30); or after defilement while under a Nazirite vow (Nm 6:10-11). Though it is not stated that grain offerings were required in these cases, they certainly were for the cleansing from leprosy (Lv 14:10, 19-22, 31) and the completion of the Nazirite vow (Nm 6:14-16).<\/p>\n<li>2. Grain (Cereal) offering (Lv 2; 6:14-23). The Hebrew term referring to this particular offering means “gift,” or “offering,” including animals (Gn 4:3-5; Jgs 6:18; 1 Sm 2:17). But in the specific sacrificial context it signifies a combination of fine flour, olive oil, and frankincense that could be made up in the form of baked loaves, wafers, or morsels. The offering of firstfruits was to be crushed heads of new grain (Lv 2:14). No leaven or honey was permitted on the cakes, although those same commodities could be accepted as a firstfruit offering. They would not go to the altar but were given to the priest. The offerer had to bring the prepared loaves or wafers to the temple. The priest would burn one handful on the altar as its “memorial portion” (v 2), keeping the remainder for his own food (6:16; 7:9). But when the priest was making a grain offering on his own behalf, he burnt it all on the altar (6:22-23).<\/li>\n<p>A grain offering was usually given with every burnt offering, especially those pertaining to the sacred calendar (Nm 28–29). The amounts of flour and oil were set according to the animal being sacrificed: three-tenths of an ephah of flour and one-half a hin of oil for a bull, two-tenths ephah and one-third hin for a ram, and one-tenth ephah plus one-fourth hin for a lamb (15:2-10). Other happy occasions for a grain offering included the cleansing of a leper (Lv 14:10, 20-21, 31; unspecified quantity of grain with a bird) and the successful consummation of a Nazirite vow (Nm 6:13-15).<\/p>\n<p>Peace offerings were invariably followed by grain offerings (Lv 7:12-14; Nm 15:4). The priest received one of each pair of cakes or wafers. The remainder was returned to the offerer to be eaten with the flesh of the sacrificial animal at a place of his choice.<\/p>\n<p>A special case where such offering was used was the one-tenth of an ephah of barley meal required in the jealousy ritual. It was to have no oil or frankincense (Nm 5:15, 18, 25-26). A very poor individual was permitted to bring one-tenth of an ephah of fine flour without oil or frankincense as a sin offering (Lv 5:11-13).<\/p>\n<li>3. Drink offering (Nm 15:1-10). The standard libation was one-fourth of a hin of wine for a lamb, one-third for a ram, and one-half for a bull. The wine (Ex 29:40), also called “strong drink” (Nm 28:7), is probably an intentional substitute for the blood used by other nations (Ps 16:4). The libation was classed as a “pleasing odor” offering (Nm 15:7). As with the burnt offering, the entire drink offering was expended; nothing was given to the priest (28:7).<\/li>\n<p>Drink offerings accompanied the daily offering (Ex 29:40-41; Nm 28:7) and the Sabbath offering (Nm 28:9), as well as the New Moon festival. Reference is also made to them in connection with the second and following days of the Feast of Tabernacles (29:18, 21); for the first day their absence is probably unintentional. The same might hold true for the Passover, Firstfruits, and Feast of Trumpets (Nm 28:16–29:11; cf. Ez 45:11). A libation was required for the rites concluding a Nazirite vow (Nm 6:17) but not for cleansing a leper (Lv 14:10-20).<\/p>\n<h5>Fellowship Offerings<\/h5>\n<p>These sacrifices were voluntary on the part of the offerer and generally not imposed by regulations except for the Nazirite (Nm 6:17) and the Feast of Weeks (Lv 23:19-20). An offerer who had already fulfilled the ritual requirements for atonement and personal consecration was permitted to make a fellowship offering. Burnt offerings often accompanied the fellowship sacrifices as a further expression of devotion.<\/p>\n<p>1. Peace offering (Lv 3; 7:11-36; Am 5:22). This is the basic class of all fellowship or communal offerings; the others are simply subclasses of the peace offering. In terms of holiness, or restrictedness, they were not so rigidly confined as the other offerings. Animals from the herd or flock, male or female (Lv 3:1, 6, 12), were permitted. The usual stipulation of freedom from blemish was in force, except in the case of the freewill offering, in which the animal could have one limb longer than the other (22:23). Unleavened cakes were also required, at least for the thank (7:12-13) and Nazirite (Nm 6:15-19) offerings. Each of these three types of peace offerings will be discussed below, with their special features.<\/p>\n<p>The first parts of the ritual—the presentation and laying on of the hand—were identical to those of the other sacrifices. However, the animal was slaughtered at the door of the sanctuary courtyard and not on the north side of the altar (Lv 3:1-2, 7-8, 12-13; 7:29-30). The priest collected the blood and tossed it against the altar as he did with the burnt offering (3:2, 8, 13). The choice viscera were offered up as a “pleasing odor” (3:3-5, 6-11, 14-16).<\/p>\n<p>The priest also received a certain portion of the offering. He was allowed to eat it in any ritually clean place and to share it with his family (Lv 7:14, 30-36; Nm 6:20), in contrast to his portion of other sacrifices, which he had to eat somewhere in the temple compound (Nm 18:10-11). He received one of the cakes and the breast as a wave offering and the right thigh as a contribution for the offerer. This latter is the so-called “heave offering”; the technical term developed from a root signifying “to be high” and meaning “that which is lifted up.” The heave offering did not really represent a special kind of ritual ceremony.<\/p>\n<p>The ritual act of the peace offering culminated with a fellowship meal. Except for those parts on the altar or given to the priest, the body of the animal was returned to the man who offered it. He had to prepare it as a communal meal for himself, for his family, and for the Levite in his community (Dt 12:12, 18-19). This would have to be at the official sanctuary (Dt 12:6-7, 11-12, 15-19; cf. 1 Sm 1:3-4) and the participants had to observe strict rules of purity (Lv 7:19-21; 19:5-8). It may be contrasted with the ritual slaughtering of animals for a banquet that was permitted at any local altar (Dt 12:16, 20-22). The flesh of the thank offering had to be eaten on the same day of the sacrifice (Lv 7:15), while that of the votive or freewill offerings could be finished off on the following day (vv 16-18). Whatever remained then had to be burned before the time limit expired.<\/p>\n<p>Only three times is there a specific demand for a peace offering: in the Feast of Weeks (Lv 23:19-20), upon completion of a Nazirite vow (Nm 6:17-20), and at the installation of the priesthood (Ex 29:19-22, 28). Other public ritual occasions included the inauguration of the temple (1 Kgs 8:63; 2 Chr 7:5). Events on a national level that evoked the peace offering were the successful conclusion of a military campaign (1 Sm 11:15), the end of a famine or pestilence (2 Sm 24:25), confirmation of a candidate to the throne (1 Kgs 1:9, 19), or a time of religious revival (2 Chr 29:31-36). On the local level, they were offered at the annual family reunion (1 Sm 20:6) or other festive occasions, such as the harvest of the firstfruits (Ex 22:29-31; 1 Sm 9:11-14, 22-24; 16:4-5).<\/p>\n<li>2. Wave offering. The first portion of the peace offering was “waved” before the Lord to signify that the priest was eating it as a representative of God (the actual motion evidently resembled the wielding of a saw or a staff, Is 10:15). The same technical term, “wave offering,” was also used for other kinds of offering: precious metals donated for making the cultic artifacts (Ex 35:22; 38:29) and the guilt offering of the cleansed leper (Lv 14:12).<\/li>\n<li>3. Freewill offering. These gifts, brought to the holy convocations that took place three times per year (Ex 23:16; 34:20; Dt 16:10, 16-17; 2 Chr 35:8; Ezr 3:5), were voluntary (Lv 7:16; 22:18, 21-23; 23:28; Nm 15:3; 29:39; Dt 12:6, 17). Like the voluntary offering, the freewill offering could be a burnt rather than a peace offering (Lv 22:17-24; Ez 46:12). If it was the latter, the flesh could be eaten on the second day but must be burned before the third (Lv 7:16-17). Unlike some other peace offerings, the animal being sacrificed could have one limb longer than the other (22:23).<\/li>\n<li>4. Installation offering. This Hebrew term refers to the settings of precious stones (Ex 25:7; 35:9, 27; 1 Chr 29:2), so “installation” seems an appropriate translation. It had to do with “filling the hand,” a ritual act that consecrated someone to divine service (Ex 28:41; cf. 32:29) and required ritual purity and spiritual devotion (2 Chr 29:31). The details of the original ceremony at the installation of the first priest is described in two passages (Ex 29:19-34; Lv 8:22-32).<\/li>\n<p><em>See also<\/em> Atonement; Cleanness and Uncleanness, Regulations Concerning; Feasts and Festivals of Israel; Tabernacle; Temple.<\/p>","summary_ro":"OFFERINGS AND SACRIFICES Major ritual expressions of religious life with accompanying rites, such as libations, effusions, and sacred meals. The ideology expressed in Israel’s ritual complex made its religion unique in the ancient Near East. The concepts of OT ritual also underlie NT theology with regard to sin and reconciliation to God through the atoning death of Jesus Christ. Performance and Order of Sacrifices The main source for a description of the correct performance of sacrificial rit...","summary_en":"OFFERINGS AND SACRIFICES Major ritual expressions of religious life with accompanying rites, such as libations, effusions, and sacred meals. The ideology expressed in Israel’s ritual complex made its religion unique in the ancient Near East. The concepts of OT ritual also underlie NT theology with regard to sin and reconciliation to God through the atoning death of Jesus Christ. Performance and Order of Sacrifices The main source for a description of the correct performance of sacrificial rit...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false}],"32":[{"id":22510,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Land","title_en":"Land","content_ro":"<h3>LAND<\/h3>\n<p>The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were driven from the Garden of Eden, and the earth became cursed. They were forced to toil and sweat in order to subdue the earth and provide for their own subsistence because the harvest was choked by thorns and thistles.<\/p>\n<p>After murdering his brother, Cain receives an individual intensification of the land curse as punishment. He is told that the earth will not yield its produce for him even with hard labor, forcing him to wander from one place to another. With no permanent homeland, Cain is denied the enjoyment of rest and prosperity. Because of sin, the important human aspiration for a sense of place is refused to Cain (Gn 4:12).<\/p>\n<p>After the Flood, which was God’s judgment on an exceedingly wicked human race, humans again provoked God’s wrath; the construction of the Tower of Babel exalts human might apart from God. God intervenes to confuse the people’s language and “scatter them abroad upon the face of the earth” (11:9). Genesis 1–11 is thus characterized by a sequence of narratives describing land loss with its attendant deprivations as a consequence of sin and rebellion against God.<\/p>\n<p class=\"h2\" id=\"LandandtheAbrahamicCovenant\">Land and the Abrahamic Covenant<\/p>\n<p>In the time of Abraham, God intervened in human affairs to provide a special homeland for a select group of people who are set apart unto himself. It is here that the Promised Land theme is introduced in Scripture. God said to Abraham, “Leave your country, your relatives, and your father’s house, and go to the land that I will show you. I will cause you to become the father of a great nation” (Gn 12:1-2, <span>nlt<\/span>). This promise to Abraham is enlarged upon in Genesis 12:7; 13:14-18; 15:7-21; 17:7-8. Abraham is told that the land of Canaan is to be the “everlasting possession” of his descendants (17:8).<\/p>\n<p>The OT narrative then traces Abraham’s line of descent through Isaac and Jacob, and tells of the migration of Jacob’s family to Egypt, where during approximately four centuries they became a great and numerous people. During this period, the promise of possession of the land of Canaan is reiterated (Gn 28:15; 35:11-12; 46:3-4; 50:24) and held before Abraham’s descendants as an integral feature of God’s covenantal promises.<\/p>\n<p class=\"h2\" id=\"LandandtheMosaicCovenant\">Land and the Mosaic Covenant<\/p>\n<p>When God called Moses to lead the Israelites out of Egypt, he associated Moses’ task with the fulfillment of the promises to the patriarchs: “I have remembered my covenant with them. . . . I will make you my own special people, and I will be your God. . . . I will bring you into the land I swore to give to Abraham, Isaac, and Jacob. It will be your very own property” (Ex 6:5-8, <span>nlt<\/span>). Israel is to be delivered from Egypt for two reasons: first, in order to be established as God’s covenant people at Mt Sinai, and second, in order to possess the land promised to their fathers. It is of utmost significance, however, that with the establishment of the Mosaic covenant the continued possession of the land is made dependent on obedience. Should Israel violate the covenantal obligations, it will bring upon itself the covenant curses, the most severe of which is banishment from the Promised Land (Lv 26:32-33). This does not mean that God will abandon his people and the land totally or forever, because God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lv 26:42, <span>nlt<\/span>).<\/p>\n<p>During the reign of King David, the promise of land received at least a provisional fulfillment. Although it is true that initial fulfillment occurred when Joshua entered the land, at that time the territory did not extend to the borders promised Abraham (Gn 15:18) and much of the land that was occupied still contained pockets of resistance by the former inhabitants (Jos 13:1-6; Jgs 1). It was not until the time of David that the land was fully possessed as originally promised (2 Sm 8; 1 Kgs 4:21, 24).<\/p>\n<p>The responsibility of the king to observe the law, and the connection between covenantal obedience and possession of the land is again made clear when Solomon dedicates the temple (1 Kgs 9:4-9). Disobedience will bring not only expulsion from the land but also the destruction of the temple.<\/p>\n<p>The subsequent history of the divided-kingdom era is for the most part a history of covenant abrogation, by the people as well as the kings. The Lord sent repeated warnings through the prophets that such disobedience could only lead to expulsion from the land. But their message fell on deaf ears (Is 6:11-12; Am 5:27; 7:17; Hos 9:17). The kings repeatedly proved themselves to be unworthy of the office.<\/p>\n<p>As the people persisted in their evil way, Jeremiah announced that Nebuchadnezzar was to be the Lord’s agent to drive them from the land (Jer 21:2; 22:25; 25:8-9; 27:6; 28:14; 29:21). However, Jeremiah and other prophets also looked beyond the exile to a future restoration and return to the land (Jer 32:6-25). Historically, this was accomplished under the rule of Cyrus the Great of Persia (538 <span>BC<\/span>) and is described in the books of Ezra and Nehemiah.<\/p>\n<p>A difficulty of interpretation arises in finding an adequate fulfillment of certain prophecies of the return (cf. Ez 37; Am 9:14-15), which envision great prosperity and permanent possession of the land under the rule of a Davidic king. The intertestamental period does not seem to be a suitable fulfillment for these predictions.<\/p>\n<p class=\"h2\" id=\"LandandtheNewCovenant\">Land and the New Covenant<\/p>\n<p>In the NT the land theme is much less prominent and seems mostly to be given a spiritual symbolism. The writer of Hebrews suggests that Abraham understood the land promise as something that pointed beyond a merely geographical fulfillment to a higher and far more satisfying heavenly home. Realizing the imperfection and transitory nature of all that this world offers, Abraham looked beyond the temporal fulfillment of the land promise for a city whose builder and maker is God (Heb 11:10), and he sought a “better country, that is, a heavenly one” (v 16). In the NT it appears that Israel’s land promise and entrance into Canaan is to be understood as typifying something of the future heavenly rest awaiting God’s people (Heb 3–4). Perhaps this explains the OT stress on the connection between Israel’s living in obedience to God’s law and their possession of the land. When the Israelites do not typify a condition of holiness, they disqualify themselves from typifying a condition of blessedness, and thus are either denied access to or driven from the land. The NT indicates that it is God’s purpose to prepare an eternal homeland for his people where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rv 21).<\/p>\n<p>The OT land promises have been viewed by some as having only typical significance. In the light of Christ’s incarnation any statement of Scripture concerning a future for the land is to be interpreted as fulfilled in a spiritual sense in the church. The church is now the new Israel and heir of the OT promises. Because God’s kingdom is now a spiritual reality, it is considered a misunderstanding of the OT to expect yet future fulfillments of the OT prophecies of Israel’s return to the land and an establishment of a period of peace and prosperity under the rule of Christ, the Son of David (cf. Is 2:1-5; 11:6-11; Ez 37; Am 9:14-15). To abide in Christ is considered an adequate fulfillment of the physical and geographical promises of the OT economy.<\/p>\n<p>Others, while not denying typical significance for these OT realities, would suggest that the land promises are still operative in the physical and geographical categories in which they were given. It is pointed out that Paul argues in Romans 9–11 that there is yet a future for national Israel. In spite of Israel’s history of disobedience, climaxing in the rejection of the Messiah, the election and calling of God is irrevocable, and Israel is yet to be reingrafted in the olive tree from which it had previously been cut off. Luke says that Jerusalem will be trodden down by the Gentiles until the times of the Gentiles are fulfilled (Lk 21:24), indicating that there is to be a future time when Jerusalem will again be possessed by the Jewish nation. This does not necessarily mean that one must view the present state of Israel as the direct fulfillment of the OT promises of return to the land. The OT indicates that the return will be occasioned by belief (Dt 30:1-16). The present return is in unbelief. At the same time, the remarkable preservation of the Jewish people over the centuries and the recent reestablishment of the nation are perhaps to be understood as anticipations or signs of a future and more complete realization of the OT land promises.<\/p>","content_en":"<h3>LAND<\/h3>\n<p>The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were driven from the Garden of Eden, and the earth became cursed. They were forced to toil and sweat in order to subdue the earth and provide for their own subsistence because the harvest was choked by thorns and thistles.<\/p>\n<p>After murdering his brother, Cain receives an individual intensification of the land curse as punishment. He is told that the earth will not yield its produce for him even with hard labor, forcing him to wander from one place to another. With no permanent homeland, Cain is denied the enjoyment of rest and prosperity. Because of sin, the important human aspiration for a sense of place is refused to Cain (Gn 4:12).<\/p>\n<p>After the Flood, which was God’s judgment on an exceedingly wicked human race, humans again provoked God’s wrath; the construction of the Tower of Babel exalts human might apart from God. God intervenes to confuse the people’s language and “scatter them abroad upon the face of the earth” (11:9). Genesis 1–11 is thus characterized by a sequence of narratives describing land loss with its attendant deprivations as a consequence of sin and rebellion against God.<\/p>\n<p class=\"h2\" id=\"LandandtheAbrahamicCovenant\">Land and the Abrahamic Covenant<\/p>\n<p>In the time of Abraham, God intervened in human affairs to provide a special homeland for a select group of people who are set apart unto himself. It is here that the Promised Land theme is introduced in Scripture. God said to Abraham, “Leave your country, your relatives, and your father’s house, and go to the land that I will show you. I will cause you to become the father of a great nation” (Gn 12:1-2, <span>nlt<\/span>). This promise to Abraham is enlarged upon in Genesis 12:7; 13:14-18; 15:7-21; 17:7-8. Abraham is told that the land of Canaan is to be the “everlasting possession” of his descendants (17:8).<\/p>\n<p>The OT narrative then traces Abraham’s line of descent through Isaac and Jacob, and tells of the migration of Jacob’s family to Egypt, where during approximately four centuries they became a great and numerous people. During this period, the promise of possession of the land of Canaan is reiterated (Gn 28:15; 35:11-12; 46:3-4; 50:24) and held before Abraham’s descendants as an integral feature of God’s covenantal promises.<\/p>\n<p class=\"h2\" id=\"LandandtheMosaicCovenant\">Land and the Mosaic Covenant<\/p>\n<p>When God called Moses to lead the Israelites out of Egypt, he associated Moses’ task with the fulfillment of the promises to the patriarchs: “I have remembered my covenant with them. . . . I will make you my own special people, and I will be your God. . . . I will bring you into the land I swore to give to Abraham, Isaac, and Jacob. It will be your very own property” (Ex 6:5-8, <span>nlt<\/span>). Israel is to be delivered from Egypt for two reasons: first, in order to be established as God’s covenant people at Mt Sinai, and second, in order to possess the land promised to their fathers. It is of utmost significance, however, that with the establishment of the Mosaic covenant the continued possession of the land is made dependent on obedience. Should Israel violate the covenantal obligations, it will bring upon itself the covenant curses, the most severe of which is banishment from the Promised Land (Lv 26:32-33). This does not mean that God will abandon his people and the land totally or forever, because God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lv 26:42, <span>nlt<\/span>).<\/p>\n<p>During the reign of King David, the promise of land received at least a provisional fulfillment. Although it is true that initial fulfillment occurred when Joshua entered the land, at that time the territory did not extend to the borders promised Abraham (Gn 15:18) and much of the land that was occupied still contained pockets of resistance by the former inhabitants (Jos 13:1-6; Jgs 1). It was not until the time of David that the land was fully possessed as originally promised (2 Sm 8; 1 Kgs 4:21, 24).<\/p>\n<p>The responsibility of the king to observe the law, and the connection between covenantal obedience and possession of the land is again made clear when Solomon dedicates the temple (1 Kgs 9:4-9). Disobedience will bring not only expulsion from the land but also the destruction of the temple.<\/p>\n<p>The subsequent history of the divided-kingdom era is for the most part a history of covenant abrogation, by the people as well as the kings. The Lord sent repeated warnings through the prophets that such disobedience could only lead to expulsion from the land. But their message fell on deaf ears (Is 6:11-12; Am 5:27; 7:17; Hos 9:17). The kings repeatedly proved themselves to be unworthy of the office.<\/p>\n<p>As the people persisted in their evil way, Jeremiah announced that Nebuchadnezzar was to be the Lord’s agent to drive them from the land (Jer 21:2; 22:25; 25:8-9; 27:6; 28:14; 29:21). However, Jeremiah and other prophets also looked beyond the exile to a future restoration and return to the land (Jer 32:6-25). Historically, this was accomplished under the rule of Cyrus the Great of Persia (538 <span>BC<\/span>) and is described in the books of Ezra and Nehemiah.<\/p>\n<p>A difficulty of interpretation arises in finding an adequate fulfillment of certain prophecies of the return (cf. Ez 37; Am 9:14-15), which envision great prosperity and permanent possession of the land under the rule of a Davidic king. The intertestamental period does not seem to be a suitable fulfillment for these predictions.<\/p>\n<p class=\"h2\" id=\"LandandtheNewCovenant\">Land and the New Covenant<\/p>\n<p>In the NT the land theme is much less prominent and seems mostly to be given a spiritual symbolism. The writer of Hebrews suggests that Abraham understood the land promise as something that pointed beyond a merely geographical fulfillment to a higher and far more satisfying heavenly home. Realizing the imperfection and transitory nature of all that this world offers, Abraham looked beyond the temporal fulfillment of the land promise for a city whose builder and maker is God (Heb 11:10), and he sought a “better country, that is, a heavenly one” (v 16). In the NT it appears that Israel’s land promise and entrance into Canaan is to be understood as typifying something of the future heavenly rest awaiting God’s people (Heb 3–4). Perhaps this explains the OT stress on the connection between Israel’s living in obedience to God’s law and their possession of the land. When the Israelites do not typify a condition of holiness, they disqualify themselves from typifying a condition of blessedness, and thus are either denied access to or driven from the land. The NT indicates that it is God’s purpose to prepare an eternal homeland for his people where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rv 21).<\/p>\n<p>The OT land promises have been viewed by some as having only typical significance. In the light of Christ’s incarnation any statement of Scripture concerning a future for the land is to be interpreted as fulfilled in a spiritual sense in the church. The church is now the new Israel and heir of the OT promises. Because God’s kingdom is now a spiritual reality, it is considered a misunderstanding of the OT to expect yet future fulfillments of the OT prophecies of Israel’s return to the land and an establishment of a period of peace and prosperity under the rule of Christ, the Son of David (cf. Is 2:1-5; 11:6-11; Ez 37; Am 9:14-15). To abide in Christ is considered an adequate fulfillment of the physical and geographical promises of the OT economy.<\/p>\n<p>Others, while not denying typical significance for these OT realities, would suggest that the land promises are still operative in the physical and geographical categories in which they were given. It is pointed out that Paul argues in Romans 9–11 that there is yet a future for national Israel. In spite of Israel’s history of disobedience, climaxing in the rejection of the Messiah, the election and calling of God is irrevocable, and Israel is yet to be reingrafted in the olive tree from which it had previously been cut off. Luke says that Jerusalem will be trodden down by the Gentiles until the times of the Gentiles are fulfilled (Lk 21:24), indicating that there is to be a future time when Jerusalem will again be possessed by the Jewish nation. This does not necessarily mean that one must view the present state of Israel as the direct fulfillment of the OT promises of return to the land. The OT indicates that the return will be occasioned by belief (Dt 30:1-16). The present return is in unbelief. At the same time, the remarkable preservation of the Jewish people over the centuries and the recent reestablishment of the nation are perhaps to be understood as anticipations or signs of a future and more complete realization of the OT land promises.<\/p>","summary_ro":"LAND The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were dr...","summary_en":"LAND The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were dr...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60105,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Promised Land","title_en":"Promised Land","content_ro":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","content_en":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","summary_ro":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","summary_en":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87731,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Promised Land","title_en":"Promised Land","content_ro":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","content_en":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","summary_ro":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","summary_en":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115357,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Promised Land","title_en":"Promised Land","content_ro":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","content_en":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","summary_ro":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","summary_en":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142983,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Promised Land","title_en":"Promised Land","content_ro":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","content_en":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","summary_ro":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","summary_en":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"34":[{"id":20976,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jubilee Year*","title_en":"Jubilee Year*","content_ro":"<h3>JUBILEE YEAR*<\/h3>\n<p>Year of emancipation and restoration to be kept every 50 years. For Israel, the seventh year expressed at length the values of the seventh day Sabbath (Lv 25:1-7). When a series of seven years reached the perfection of seven sevens, the 50th year was heralded by the trumpet of jubilee and a whole additional year was set aside as belonging to the Lord.<\/p>\n<p>The word “jubilee” simply means a ram’s horn; it came to mean a trumpet made from or in the shape of a ram’s horn. Such horns were exclusively for religious use. The sacred trumpet gave its name to the year of the ram’s horn, the jubilee year—a year to which the people of God were summoned in a striking and holy way. It was not simply a release from labor, not just a rest, but a year belonging to the Lord. In Leviticus 25 this exact expression occurs in connection with the seventh year rather than expressly with the jubilee year. Functionally such a year was a Sabbath rest for the land, and it brought enjoyment “to the <span>Lord<\/span>” (Lv 25:4). But nothing could more directly express the implications and orientations of the 50th year.<\/p>\n<p class=\"h2\" id=\"Lordship\">Lordship<\/p>\n<p>The first principle of the jubilee is God’s lordship over the whole earth, acknowledged by his people in their obedience to his command to set the year aside in this way. Just as the Sabbath expressed his right to order life, giving it the shape of six days’ work and one day’s rest, and just as the seventh year, linked in Deuteronomy 31:9-13 with the reading of his law, expressed his right to command the obedience of his people, so the 50th year expressed his sovereign possession of all: land, people, means of production, and life itself. Take the typical case of debtor and creditor. When God brought his people into possession of the land, he gave to each his inheritance. In a given circumstance a man might be compelled to sell his land in whole or part, but it must come back to him: “The land must never be sold on a permanent basis because it really belongs to me. You are only foreigners and tenants living with me” (Lv 25:23, <span>nlt<\/span>). In this verse “foreigners” carries the meaning “stateless persons,” “refugees,” “those who have sought political asylum”—in a word, those who have no rights except what mercy concedes. Such are the people of God and such they must acknowledge themselves to be when the jubilee year comes around. When a piece of real estate changed hands, the seller might congratulate himself on the astuteness with which he had solved his problem, and the buyer might rejoice in his skillful acquisitiveness, but in the Year of Jubilee seller and buyer alike are compelled to confess a different truth: neither is master, either of his own welfare or of the person and goods of another. Each has a Master in heaven.<\/p>\n<p class=\"h2\" id=\"Redemption\">Redemption<\/p>\n<p>According to the ordinance, the trumpet that heralded the year was sounded on the Day of Atonement (Lv 25:9). That was the day on which the Lord proclaimed his people clean before him from all their sins (16:30). Forgiveness of sins ushered in the jubilee year. The verb “to redeem” and the noun “redemption” had a strong commercial use in the recovery of property pledged against loans of money, and in the 50th year these words would have sounded and resounded as debtors confessed that they could not “redeem” and creditors forewent their “redemption” rights, each using the very vocabulary of the Lord’s action at the exodus (Ex 6:6). This is what the Lord had done for his people, and the divine action must be the norm of the human. Brotherly generosity is urged (Lv 25:35-38), liberty is granted (vv 39-43), and slavery in perpetuity is forbidden (vv 47-55) simply because the divine redemptive act makes the redeemed into brothers, brings them into the Lord’s servitude, and cancels the bondage that would otherwise be theirs forever.<\/p>\n<p class=\"h2\" id=\"Rest\">Rest<\/p>\n<p>The correlative of redemption is rest. This rest is vividly illustrated and enforced as Moses legislates rest from all the toil connected with promoting next year’s crop (Lv 25:4); rest from the toil of harvesting, for the people of God were to live hand to mouth, gathering only what and when need dictated (vv 5-7); rest from the anxious burden of debts incurred; and rest from slavery (v 10). Like the Sabbath, this rest would have meant exactly what it said: freedom from toil; relaxation, refreshment, and recreation. Very likely tiredness was as endemic among the people of God then as now, and grace drew near to give them a holiday. But equally with the Sabbath, release from the preoccupations of staying alive created time to be preoccupied with the Lord, his worship, his Word, and the life that pleases him. We can understand Isaiah 58 as binding the ideals of Sabbath and jubilee together. The Lord frees his people not for unbroken idleness but for the redirection of life toward himself. The jubilee year was thus a deliberate opting out of the rat race; it called a halt to acquisitiveness; it abandoned concern over the pressure to stay alive. It reordered priorities, giving a chance to appraise the use of time and the selection of objectives. For a whole year the people of God stood back, rested, ceased from the good in order to attain the best.<\/p>\n<p class=\"h2\" id=\"Faith\">Faith<\/p>\n<p>But this standing back from life was not in the style of a dropout. It was the action of responsible faith. No one on earth can escape questions such as “What shall we eat?” The Lord foresees and provides (Lv 25:20); grace provides so that God’s people can enjoy the ordinances of grace (cf. Ex 16:29). When he commands a year off, he enables them to take it. The 50th year was a living testimony to his faithfulness. The last season of sowing and reaping would have been the 49th year; in the final 7th year in the series the people would live off the casual growth; and in the 50th year nothing but the sheer attentive faithfulness of their God could provide for them (Lv 25:21). Here indeed their faith would be put to the test, for God spoke a word of majestic promise and called on them to believe. At the heart of their jubilee they took God at his word and found him faithful.<\/p>\n<p class=\"h2\" id=\"Obedience\">Obedience<\/p>\n<p>Biblically, it is a central characteristic of the people of God that they do what he commands for no other reason than that he commands it. In the ordinance of the 50th year the people of God must show themselves as his obedient ones, and in fact their obedience is the guarantee of continuance in the land he has granted to them. Thus, for example, Leviticus 26:34-35 teaches that loss of tenure and loss of liberty is directly related to contravention of the principle of the Sabbath, found on the seventh day, seventh year, and jubilee year. Refusal to obey goes hand in hand with loss of possession, leaving behind an empty land, which then enjoys the Sabbath rest it never received from its disobedient inhabitants.<\/p>\n<p class=\"h2\" id=\"Hope\">Hope<\/p>\n<p>In the 50th year the people lived in the light of the forgiveness of sins, walked by obedience in harmony with the God who redeemed them, and in freedom from toil, received from the ground its life-sustaining benefits without any sweat on their brows (Gn 2:16; 3:19). It was a sort of Eden restored, the curse momentarily held in abeyance—but also a prolonged foretaste of the coming day when the promises would all be fulfilled, the blood of the covenant efficacious without hindrance, the prisoners of hope (i.e., who had waited in hope for their release) freed, and the trumpet of liberation heard throughout the world (Is 27:13; Zec 9:11-14). The Year of Jubilee in a limited but real way foreshadowed what would yet be the eternal inheritance and bliss of the people of God.<\/p>\n<p><em>See also<\/em> Feasts and Festivals of Israel.<\/p>","content_en":"<h3>JUBILEE YEAR*<\/h3>\n<p>Year of emancipation and restoration to be kept every 50 years. For Israel, the seventh year expressed at length the values of the seventh day Sabbath (Lv 25:1-7). When a series of seven years reached the perfection of seven sevens, the 50th year was heralded by the trumpet of jubilee and a whole additional year was set aside as belonging to the Lord.<\/p>\n<p>The word “jubilee” simply means a ram’s horn; it came to mean a trumpet made from or in the shape of a ram’s horn. Such horns were exclusively for religious use. The sacred trumpet gave its name to the year of the ram’s horn, the jubilee year—a year to which the people of God were summoned in a striking and holy way. It was not simply a release from labor, not just a rest, but a year belonging to the Lord. In Leviticus 25 this exact expression occurs in connection with the seventh year rather than expressly with the jubilee year. Functionally such a year was a Sabbath rest for the land, and it brought enjoyment “to the <span>Lord<\/span>” (Lv 25:4). But nothing could more directly express the implications and orientations of the 50th year.<\/p>\n<p class=\"h2\" id=\"Lordship\">Lordship<\/p>\n<p>The first principle of the jubilee is God’s lordship over the whole earth, acknowledged by his people in their obedience to his command to set the year aside in this way. Just as the Sabbath expressed his right to order life, giving it the shape of six days’ work and one day’s rest, and just as the seventh year, linked in Deuteronomy 31:9-13 with the reading of his law, expressed his right to command the obedience of his people, so the 50th year expressed his sovereign possession of all: land, people, means of production, and life itself. Take the typical case of debtor and creditor. When God brought his people into possession of the land, he gave to each his inheritance. In a given circumstance a man might be compelled to sell his land in whole or part, but it must come back to him: “The land must never be sold on a permanent basis because it really belongs to me. You are only foreigners and tenants living with me” (Lv 25:23, <span>nlt<\/span>). In this verse “foreigners” carries the meaning “stateless persons,” “refugees,” “those who have sought political asylum”—in a word, those who have no rights except what mercy concedes. Such are the people of God and such they must acknowledge themselves to be when the jubilee year comes around. When a piece of real estate changed hands, the seller might congratulate himself on the astuteness with which he had solved his problem, and the buyer might rejoice in his skillful acquisitiveness, but in the Year of Jubilee seller and buyer alike are compelled to confess a different truth: neither is master, either of his own welfare or of the person and goods of another. Each has a Master in heaven.<\/p>\n<p class=\"h2\" id=\"Redemption\">Redemption<\/p>\n<p>According to the ordinance, the trumpet that heralded the year was sounded on the Day of Atonement (Lv 25:9). That was the day on which the Lord proclaimed his people clean before him from all their sins (16:30). Forgiveness of sins ushered in the jubilee year. The verb “to redeem” and the noun “redemption” had a strong commercial use in the recovery of property pledged against loans of money, and in the 50th year these words would have sounded and resounded as debtors confessed that they could not “redeem” and creditors forewent their “redemption” rights, each using the very vocabulary of the Lord’s action at the exodus (Ex 6:6). This is what the Lord had done for his people, and the divine action must be the norm of the human. Brotherly generosity is urged (Lv 25:35-38), liberty is granted (vv 39-43), and slavery in perpetuity is forbidden (vv 47-55) simply because the divine redemptive act makes the redeemed into brothers, brings them into the Lord’s servitude, and cancels the bondage that would otherwise be theirs forever.<\/p>\n<p class=\"h2\" id=\"Rest\">Rest<\/p>\n<p>The correlative of redemption is rest. This rest is vividly illustrated and enforced as Moses legislates rest from all the toil connected with promoting next year’s crop (Lv 25:4); rest from the toil of harvesting, for the people of God were to live hand to mouth, gathering only what and when need dictated (vv 5-7); rest from the anxious burden of debts incurred; and rest from slavery (v 10). Like the Sabbath, this rest would have meant exactly what it said: freedom from toil; relaxation, refreshment, and recreation. Very likely tiredness was as endemic among the people of God then as now, and grace drew near to give them a holiday. But equally with the Sabbath, release from the preoccupations of staying alive created time to be preoccupied with the Lord, his worship, his Word, and the life that pleases him. We can understand Isaiah 58 as binding the ideals of Sabbath and jubilee together. The Lord frees his people not for unbroken idleness but for the redirection of life toward himself. The jubilee year was thus a deliberate opting out of the rat race; it called a halt to acquisitiveness; it abandoned concern over the pressure to stay alive. It reordered priorities, giving a chance to appraise the use of time and the selection of objectives. For a whole year the people of God stood back, rested, ceased from the good in order to attain the best.<\/p>\n<p class=\"h2\" id=\"Faith\">Faith<\/p>\n<p>But this standing back from life was not in the style of a dropout. It was the action of responsible faith. No one on earth can escape questions such as “What shall we eat?” The Lord foresees and provides (Lv 25:20); grace provides so that God’s people can enjoy the ordinances of grace (cf. Ex 16:29). When he commands a year off, he enables them to take it. The 50th year was a living testimony to his faithfulness. The last season of sowing and reaping would have been the 49th year; in the final 7th year in the series the people would live off the casual growth; and in the 50th year nothing but the sheer attentive faithfulness of their God could provide for them (Lv 25:21). Here indeed their faith would be put to the test, for God spoke a word of majestic promise and called on them to believe. At the heart of their jubilee they took God at his word and found him faithful.<\/p>\n<p class=\"h2\" id=\"Obedience\">Obedience<\/p>\n<p>Biblically, it is a central characteristic of the people of God that they do what he commands for no other reason than that he commands it. In the ordinance of the 50th year the people of God must show themselves as his obedient ones, and in fact their obedience is the guarantee of continuance in the land he has granted to them. Thus, for example, Leviticus 26:34-35 teaches that loss of tenure and loss of liberty is directly related to contravention of the principle of the Sabbath, found on the seventh day, seventh year, and jubilee year. Refusal to obey goes hand in hand with loss of possession, leaving behind an empty land, which then enjoys the Sabbath rest it never received from its disobedient inhabitants.<\/p>\n<p class=\"h2\" id=\"Hope\">Hope<\/p>\n<p>In the 50th year the people lived in the light of the forgiveness of sins, walked by obedience in harmony with the God who redeemed them, and in freedom from toil, received from the ground its life-sustaining benefits without any sweat on their brows (Gn 2:16; 3:19). It was a sort of Eden restored, the curse momentarily held in abeyance—but also a prolonged foretaste of the coming day when the promises would all be fulfilled, the blood of the covenant efficacious without hindrance, the prisoners of hope (i.e., who had waited in hope for their release) freed, and the trumpet of liberation heard throughout the world (Is 27:13; Zec 9:11-14). The Year of Jubilee in a limited but real way foreshadowed what would yet be the eternal inheritance and bliss of the people of God.<\/p>\n<p><em>See also<\/em> Feasts and Festivals of Israel.<\/p>","summary_ro":"JUBILEE YEAR* Year of emancipation and restoration to be kept every 50 years. For Israel, the seventh year expressed at length the values of the seventh day Sabbath (Lv 25:1-7). When a series of seven years reached the perfection of seven sevens, the 50th year was heralded by the trumpet of jubilee and a whole additional year was set aside as belonging to the Lord. The word “jubilee” simply means a ram’s horn; it came to mean a trumpet made from or in the shape of a ram’s horn. Such horns wer...","summary_en":"JUBILEE YEAR* Year of emancipation and restoration to be kept every 50 years. For Israel, the seventh year expressed at length the values of the seventh day Sabbath (Lv 25:1-7). When a series of seven years reached the perfection of seven sevens, the 50th year was heralded by the trumpet of jubilee and a whole additional year was set aside as belonging to the Lord. The word “jubilee” simply means a ram’s horn; it came to mean a trumpet made from or in the shape of a ram’s horn. Such horns wer...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44387,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:34","title_en":"Study Note: Leviticul 26:34","content_ro":"<p><strong>26:34<\/strong> With the people gone into captivity in a foreign land, there would be no one to work <em>the land.<\/em> It would <em>at last<\/em> have the “rest” of lying fallow that the people had denied it (see 25:1-7).<\/p>","content_en":"<p><strong>26:34<\/strong> With the people gone into captivity in a foreign land, there would be no one to work <em>the land.<\/em> It would <em>at last<\/em> have the “rest” of lying fallow that the people had denied it (see 25:1-7).<\/p>","summary_ro":"26:34 With the people gone into captivity in a foreign land, there would be no one to work the land. It would at last have the “rest” of lying fallow that the people had denied it (see 25:1-7).","summary_en":"26:34 With the people gone into captivity in a foreign land, there would be no one to work the land. It would at last have the “rest” of lying fallow that the people had denied it (see 25:1-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72013,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:34","title_en":"Study Note: Leviticul 26:34","content_ro":"<p><strong>26:34<\/strong> With the people gone into captivity in a foreign land, there would be no one to work <em>the land.<\/em> It would <em>at last<\/em> have the “rest” of lying fallow that the people had denied it (see 25:1-7).<\/p>","content_en":"<p><strong>26:34<\/strong> With the people gone into captivity in a foreign land, there would be no one to work <em>the land.<\/em> It would <em>at last<\/em> have the “rest” of lying fallow that the people had denied it (see 25:1-7).<\/p>","summary_ro":"26:34 With the people gone into captivity in a foreign land, there would be no one to work the land. It would at last have the “rest” of lying fallow that the people had denied it (see 25:1-7).","summary_en":"26:34 With the people gone into captivity in a foreign land, there would be no one to work the land. It would at last have the “rest” of lying fallow that the people had denied it (see 25:1-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99639,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:34","title_en":"Study Note: Leviticul 26:34","content_ro":"<p><strong>26:34<\/strong> With the people gone into captivity in a foreign land, there would be no one to work <em>the land.<\/em> It would <em>at last<\/em> have the “rest” of lying fallow that the people had denied it (see 25:1-7).<\/p>","content_en":"<p><strong>26:34<\/strong> With the people gone into captivity in a foreign land, there would be no one to work <em>the land.<\/em> It would <em>at last<\/em> have the “rest” of lying fallow that the people had denied it (see 25:1-7).<\/p>","summary_ro":"26:34 With the people gone into captivity in a foreign land, there would be no one to work the land. It would at last have the “rest” of lying fallow that the people had denied it (see 25:1-7).","summary_en":"26:34 With the people gone into captivity in a foreign land, there would be no one to work the land. It would at last have the “rest” of lying fallow that the people had denied it (see 25:1-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127265,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:34","title_en":"Study Note: Leviticul 26:34","content_ro":"<p><strong>26:34<\/strong> With the people gone into captivity in a foreign land, there would be no one to work <em>the land.<\/em> It would <em>at last<\/em> have the “rest” of lying fallow that the people had denied it (see 25:1-7).<\/p>","content_en":"<p><strong>26:34<\/strong> With the people gone into captivity in a foreign land, there would be no one to work <em>the land.<\/em> It would <em>at last<\/em> have the “rest” of lying fallow that the people had denied it (see 25:1-7).<\/p>","summary_ro":"26:34 With the people gone into captivity in a foreign land, there would be no one to work the land. It would at last have the “rest” of lying fallow that the people had denied it (see 25:1-7).","summary_en":"26:34 With the people gone into captivity in a foreign land, there would be no one to work the land. It would at last have the “rest” of lying fallow that the people had denied it (see 25:1-7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"36":[{"id":44388,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:36","title_en":"Study Note: Leviticul 26:36","content_ro":"<p><strong>26:36-39<\/strong> Disastrous defeat and captivity would later be the fate of both Israel and Judah (see study notes on 18:28; 26:14-39).<\/p>","content_en":"<p><strong>26:36-39<\/strong> Disastrous defeat and captivity would later be the fate of both Israel and Judah (see study notes on 18:28; 26:14-39).<\/p>","summary_ro":"26:36-39 Disastrous defeat and captivity would later be the fate of both Israel and Judah (see study notes on 18:28; 26:14-39).","summary_en":"26:36-39 Disastrous defeat and captivity would later be the fate of both Israel and Judah (see study notes on 18:28; 26:14-39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72014,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:36","title_en":"Study Note: Leviticul 26:36","content_ro":"<p><strong>26:36-39<\/strong> Disastrous defeat and captivity would later be the fate of both Israel and Judah (see study notes on 18:28; 26:14-39).<\/p>","content_en":"<p><strong>26:36-39<\/strong> Disastrous defeat and captivity would later be the fate of both Israel and Judah (see study notes on 18:28; 26:14-39).<\/p>","summary_ro":"26:36-39 Disastrous defeat and captivity would later be the fate of both Israel and Judah (see study notes on 18:28; 26:14-39).","summary_en":"26:36-39 Disastrous defeat and captivity would later be the fate of both Israel and Judah (see study notes on 18:28; 26:14-39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99640,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:36","title_en":"Study Note: Leviticul 26:36","content_ro":"<p><strong>26:36-39<\/strong> Disastrous defeat and captivity would later be the fate of both Israel and Judah (see study notes on 18:28; 26:14-39).<\/p>","content_en":"<p><strong>26:36-39<\/strong> Disastrous defeat and captivity would later be the fate of both Israel and Judah (see study notes on 18:28; 26:14-39).<\/p>","summary_ro":"26:36-39 Disastrous defeat and captivity would later be the fate of both Israel and Judah (see study notes on 18:28; 26:14-39).","summary_en":"26:36-39 Disastrous defeat and captivity would later be the fate of both Israel and Judah (see study notes on 18:28; 26:14-39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127266,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:36","title_en":"Study Note: Leviticul 26:36","content_ro":"<p><strong>26:36-39<\/strong> Disastrous defeat and captivity would later be the fate of both Israel and Judah (see study notes on 18:28; 26:14-39).<\/p>","content_en":"<p><strong>26:36-39<\/strong> Disastrous defeat and captivity would later be the fate of both Israel and Judah (see study notes on 18:28; 26:14-39).<\/p>","summary_ro":"26:36-39 Disastrous defeat and captivity would later be the fate of both Israel and Judah (see study notes on 18:28; 26:14-39).","summary_en":"26:36-39 Disastrous defeat and captivity would later be the fate of both Israel and Judah (see study notes on 18:28; 26:14-39).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"37":[{"id":9932,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Earth","title_en":"Earth","content_ro":"<h3>EARTH<\/h3>\n<p>Term used for our inhabited planet; the world, as distinguished from heaven and hell; land; soil; and in several other ways. Biblical usage is as broad as modern usage.<\/p>\n<p>One Hebrew word translated “earth” is also used generically for “man,” or Adam (Gn 2:7, 19). That word refers to reddish soil from which Adam’s body was made. Another Hebrew word translated “earth” or “land” can refer to a country (21:21). A word translated “dust” can mean simply earth or dry ground (3:19). In the NT one Greek word translated “earth” can refer to a land or country (Mt 27:45). The Greek word from which “ecumenical” is derived refers to the whole inhabited earth (Lk 21:26) or the Roman Empire of those days (2:1).<\/p>\n<p>In the beginning “God called the dry land Earth, and the waters that were gathered together he called Seas. . . . And God said, ‘Let the earth put forth vegetation’” (Gn 1:10-11, <span>rsv<\/span>). In some passages “the earth” is used in essentially the modern sense for the whole planet (Jb 1:7), hanging in empty space (26:7). References to the earth’s four corners (Is 11:12; Ez 7:2) allude to the points of a compass, not to the earth’s shape. The circle of the earth probably refers to the circumference of the horizon (Is 40:22; cf. Jb 38:13). The earth is sometimes pictured as supported on pillars (Jb 9:6; Ps 75:3) or foundations (Ps 104:5; Prv 8:29; Is 24:18; Jer 31:37). Since many of the biblical usages are found in figurative passages of poetry or prophecy, they reveal little about the Hebrews’ cosmological understanding.<\/p>\n<p>“Earth” sometimes refers to the soil or ground that a farmer works (cf. 2 Kgs 5:17). According to the Bible, the original condition of the earth (Gn 2:6) was affected by the curse of human sinfulness (3:17-19). (Modern ecologists seem to agree that the earth suffers because of human greed and arrogance.) After Abel’s blood was spilled on the ground, Cain’s difficulty in making the soil produce for him was a constant reminder that he had murdered his brother (4:8-12).<\/p>\n<p>The Israelites were instructed to let the land rest every seventh year (Ex 23:10-12; Lv 25:4-5), allowing the soil to replenish nutrients used up by crops. After seven such “sabbath years,” in the 50th “jubilee year” the land reverted back to original family holdings (Lv 25:10-17). That provision not only reminded the people of God’s ultimate ownership but kept potential “land barons” from amassing huge estates.<\/p>\n<p>The Mosaic law instructed the Israelites that the land’s condition would be a spiritual barometer of their relationship with God. Drought or lack of productivity was a sign that the relationship had been broken (Lv 26; Dt 28). Israel was warned that their wickedness could become so great that the Lord would evict them from his land (cf. Lv 26:37; Dt 28:64). Even if that happened, however, God would eventually restore his people so they could again be “wedded” to the land (Is 62:4).<\/p>\n<p>Many passages point to a “coming age,” when the earth will be set free from its “bondage to decay,” a deliverance for which the whole creation is said to be “groaning” in anticipation (Rom 8:19-23). The Bible pictures a period of prodigious renewal of the earth’s fertility (Ez 47; Jl 3:18; Am 9:13-15; Zec 14:6-9). One day, however, “the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and the works that are upon it will be burned up” (2 Pt 3:10, <span>rsv<\/span>). Yet in the apostle John’s apocalyptic vision, he saw “a new heaven and a new earth, for the old heaven and the old earth had disappeared” (Rv 21:1, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> New Heavens and New Earth.<\/p>","content_en":"<h3>EARTH<\/h3>\n<p>Term used for our inhabited planet; the world, as distinguished from heaven and hell; land; soil; and in several other ways. Biblical usage is as broad as modern usage.<\/p>\n<p>One Hebrew word translated “earth” is also used generically for “man,” or Adam (Gn 2:7, 19). That word refers to reddish soil from which Adam’s body was made. Another Hebrew word translated “earth” or “land” can refer to a country (21:21). A word translated “dust” can mean simply earth or dry ground (3:19). In the NT one Greek word translated “earth” can refer to a land or country (Mt 27:45). The Greek word from which “ecumenical” is derived refers to the whole inhabited earth (Lk 21:26) or the Roman Empire of those days (2:1).<\/p>\n<p>In the beginning “God called the dry land Earth, and the waters that were gathered together he called Seas. . . . And God said, ‘Let the earth put forth vegetation’” (Gn 1:10-11, <span>rsv<\/span>). In some passages “the earth” is used in essentially the modern sense for the whole planet (Jb 1:7), hanging in empty space (26:7). References to the earth’s four corners (Is 11:12; Ez 7:2) allude to the points of a compass, not to the earth’s shape. The circle of the earth probably refers to the circumference of the horizon (Is 40:22; cf. Jb 38:13). The earth is sometimes pictured as supported on pillars (Jb 9:6; Ps 75:3) or foundations (Ps 104:5; Prv 8:29; Is 24:18; Jer 31:37). Since many of the biblical usages are found in figurative passages of poetry or prophecy, they reveal little about the Hebrews’ cosmological understanding.<\/p>\n<p>“Earth” sometimes refers to the soil or ground that a farmer works (cf. 2 Kgs 5:17). According to the Bible, the original condition of the earth (Gn 2:6) was affected by the curse of human sinfulness (3:17-19). (Modern ecologists seem to agree that the earth suffers because of human greed and arrogance.) After Abel’s blood was spilled on the ground, Cain’s difficulty in making the soil produce for him was a constant reminder that he had murdered his brother (4:8-12).<\/p>\n<p>The Israelites were instructed to let the land rest every seventh year (Ex 23:10-12; Lv 25:4-5), allowing the soil to replenish nutrients used up by crops. After seven such “sabbath years,” in the 50th “jubilee year” the land reverted back to original family holdings (Lv 25:10-17). That provision not only reminded the people of God’s ultimate ownership but kept potential “land barons” from amassing huge estates.<\/p>\n<p>The Mosaic law instructed the Israelites that the land’s condition would be a spiritual barometer of their relationship with God. Drought or lack of productivity was a sign that the relationship had been broken (Lv 26; Dt 28). Israel was warned that their wickedness could become so great that the Lord would evict them from his land (cf. Lv 26:37; Dt 28:64). Even if that happened, however, God would eventually restore his people so they could again be “wedded” to the land (Is 62:4).<\/p>\n<p>Many passages point to a “coming age,” when the earth will be set free from its “bondage to decay,” a deliverance for which the whole creation is said to be “groaning” in anticipation (Rom 8:19-23). The Bible pictures a period of prodigious renewal of the earth’s fertility (Ez 47; Jl 3:18; Am 9:13-15; Zec 14:6-9). One day, however, “the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and the works that are upon it will be burned up” (2 Pt 3:10, <span>rsv<\/span>). Yet in the apostle John’s apocalyptic vision, he saw “a new heaven and a new earth, for the old heaven and the old earth had disappeared” (Rv 21:1, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> New Heavens and New Earth.<\/p>","summary_ro":"EARTH Term used for our inhabited planet; the world, as distinguished from heaven and hell; land; soil; and in several other ways. Biblical usage is as broad as modern usage. One Hebrew word translated “earth” is also used generically for “man,” or Adam (Gn 2:7, 19). That word refers to reddish soil from which Adam’s body was made. Another Hebrew word translated “earth” or “land” can refer to a country (21:21). A word translated “dust” can mean simply earth or dry ground (3:19). In the NT one...","summary_en":"EARTH Term used for our inhabited planet; the world, as distinguished from heaven and hell; land; soil; and in several other ways. Biblical usage is as broad as modern usage. One Hebrew word translated “earth” is also used generically for “man,” or Adam (Gn 2:7, 19). That word refers to reddish soil from which Adam’s body was made. Another Hebrew word translated “earth” or “land” can refer to a country (21:21). A word translated “dust” can mean simply earth or dry ground (3:19). In the NT one...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false}],"40":[{"id":40787,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68413,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96039,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123665,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":7395,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Confession","title_en":"Confession","content_ro":"<h3>CONFESSION<\/h3>\n<p>Admission, especially of guilt or sin; also, a statement of religious belief. “To confess” can mean to agree, to promise, or to admit something.<\/p>\n<p>Two types of confession occur in the Bible. First, individuals confess that they have sinned and are therefore guilty before God, often confessing a particular sin (Lv 5:5; 1 Jn 1:9). In such confession one agrees or acknowledges that he or she has broken God’s law (Ps 119:126), that its penalty is justly deserved (Rom 6:23), and that in some specific way God’s standard of holiness has not been met (Lv 19:2; Mt 5:48).<\/p>\n<p>In OT times the high priest would confess the sins of the whole nation (Lv 16:21); the nation of Israel was expected to confess when it had rebelled against the law of God (Lv 26:40; 2 Chr 7:14). Pious Jews were quick to confess; Daniel, Ezra, and Nehemiah confessed their nation’s sins, agreeing with God that his punishment of the people (including themselves) was just, yet praying for God’s mercy and deliverance (Dn 9:20; Ezr 10:1; Neh 1:6).<\/p>\n<p>Second, individuals confess that God is God and that he rules the world (1 Chr 29:10-13), that he is faithful in showing his love and kindness (Ps 118:2-4), and that he has helped his people (Ps 105:1-6). Such confession or agreement, expressed publicly in worship or song (Ps 100:4), is spoken of in the OT as “blessing the Lord.”<\/p>\n<p>The two types of confession are often combined in the Bible, producing many psalms of thanksgiving. In general those psalms contain some or all of the following ideas: (1) I have sinned; (2) I became ill and nearly died; (3) I prayed to God, who delivered me; and (4) now I offer this song of confession, which I promised him (Pss 22; 30; 32; 34; 40; 51; 116). The same Hebrew word means both “praise” and “confession of sin”; the two meanings were part of a single concept. The psalmist began by admitting sin and God’s justice, and he ended by confessing God’s forgiveness and delivering power.<\/p>\n<p>Both those meanings also occur in the NT. Christians confess (that is, they declare as a matter of conviction and allegiance) that Jesus is the Christ and that they belong to him. “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven” (Mt 10:32, <span>kjv<\/span>). Not to confess Christ is the same as denying him (Mt 10:33; Lk 12:8; cf. 2 Tm 2:11-13; Rv 3:5). The Christian life therefore begins with a confession of faith, a public declaration before witnesses (Rom 10:9-10; 1 Tm 6:12). An additional dimension of the Christian’s confession is provided in 1 John 4:2: one must confess that “Jesus Christ has come in the flesh,” that is, acknowledge Jesus’ divinity and preexistence as the Son of God (that he “has come”; see also 1 Jn 4:15) as well as Jesus’ humanity and incarnation (that he has come “in the flesh”). The Greek word “confession” literally means “saying the same thing.” The Christian’s “good confession” is modeled after the pattern of Christ’s confession (1 Tm 6:12-13).<\/p>\n<p>In only a few passages does the NT discuss confession of sin. Those being baptized by John the Baptist publicly admitted their sins and repented (Mk 1:4-5). All Christians, in fact, must agree with God that they are sinners (1 Jn 1:8-10). James presented a fuller picture: when a Christian is ill, the elders are to visit and give the person opportunity to confess any sins. As in the Psalms, forgiveness and healing (the moral and the physical) are tied to confession. Recalling that principle, James urged Christians to confess their sins to one another.<\/p>\n<p><em>See also<\/em> Conversion; Forgiveness; Repentance.<\/p>","content_en":"<h3>CONFESSION<\/h3>\n<p>Admission, especially of guilt or sin; also, a statement of religious belief. “To confess” can mean to agree, to promise, or to admit something.<\/p>\n<p>Two types of confession occur in the Bible. First, individuals confess that they have sinned and are therefore guilty before God, often confessing a particular sin (Lv 5:5; 1 Jn 1:9). In such confession one agrees or acknowledges that he or she has broken God’s law (Ps 119:126), that its penalty is justly deserved (Rom 6:23), and that in some specific way God’s standard of holiness has not been met (Lv 19:2; Mt 5:48).<\/p>\n<p>In OT times the high priest would confess the sins of the whole nation (Lv 16:21); the nation of Israel was expected to confess when it had rebelled against the law of God (Lv 26:40; 2 Chr 7:14). Pious Jews were quick to confess; Daniel, Ezra, and Nehemiah confessed their nation’s sins, agreeing with God that his punishment of the people (including themselves) was just, yet praying for God’s mercy and deliverance (Dn 9:20; Ezr 10:1; Neh 1:6).<\/p>\n<p>Second, individuals confess that God is God and that he rules the world (1 Chr 29:10-13), that he is faithful in showing his love and kindness (Ps 118:2-4), and that he has helped his people (Ps 105:1-6). Such confession or agreement, expressed publicly in worship or song (Ps 100:4), is spoken of in the OT as “blessing the Lord.”<\/p>\n<p>The two types of confession are often combined in the Bible, producing many psalms of thanksgiving. In general those psalms contain some or all of the following ideas: (1) I have sinned; (2) I became ill and nearly died; (3) I prayed to God, who delivered me; and (4) now I offer this song of confession, which I promised him (Pss 22; 30; 32; 34; 40; 51; 116). The same Hebrew word means both “praise” and “confession of sin”; the two meanings were part of a single concept. The psalmist began by admitting sin and God’s justice, and he ended by confessing God’s forgiveness and delivering power.<\/p>\n<p>Both those meanings also occur in the NT. Christians confess (that is, they declare as a matter of conviction and allegiance) that Jesus is the Christ and that they belong to him. “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven” (Mt 10:32, <span>kjv<\/span>). Not to confess Christ is the same as denying him (Mt 10:33; Lk 12:8; cf. 2 Tm 2:11-13; Rv 3:5). The Christian life therefore begins with a confession of faith, a public declaration before witnesses (Rom 10:9-10; 1 Tm 6:12). An additional dimension of the Christian’s confession is provided in 1 John 4:2: one must confess that “Jesus Christ has come in the flesh,” that is, acknowledge Jesus’ divinity and preexistence as the Son of God (that he “has come”; see also 1 Jn 4:15) as well as Jesus’ humanity and incarnation (that he has come “in the flesh”). The Greek word “confession” literally means “saying the same thing.” The Christian’s “good confession” is modeled after the pattern of Christ’s confession (1 Tm 6:12-13).<\/p>\n<p>In only a few passages does the NT discuss confession of sin. Those being baptized by John the Baptist publicly admitted their sins and repented (Mk 1:4-5). All Christians, in fact, must agree with God that they are sinners (1 Jn 1:8-10). James presented a fuller picture: when a Christian is ill, the elders are to visit and give the person opportunity to confess any sins. As in the Psalms, forgiveness and healing (the moral and the physical) are tied to confession. Recalling that principle, James urged Christians to confess their sins to one another.<\/p>\n<p><em>See also<\/em> Conversion; Forgiveness; Repentance.<\/p>","summary_ro":"CONFESSION Admission, especially of guilt or sin; also, a statement of religious belief. “To confess” can mean to agree, to promise, or to admit something. Two types of confession occur in the Bible. First, individuals confess that they have sinned and are therefore guilty before God, often confessing a particular sin (Lv 5:5; 1 Jn 1:9). In such confession one agrees or acknowledges that he or she has broken God’s law (Ps 119:126), that its penalty is justly deserved (Rom 6:23), and that in s...","summary_en":"CONFESSION Admission, especially of guilt or sin; also, a statement of religious belief. “To confess” can mean to agree, to promise, or to admit something. Two types of confession occur in the Bible. First, individuals confess that they have sinned and are therefore guilty before God, often confessing a particular sin (Lv 5:5; 1 Jn 1:9). In such confession one agrees or acknowledges that he or she has broken God’s law (Ps 119:126), that its penalty is justly deserved (Rom 6:23), and that in s...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9480,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Deuteronomy","title_en":"Book of Deuteronomy","content_ro":"<h3>DEUTERONOMY, Book of<\/h3>\n<p>Fifth book of the OT, and last of the Pentateuch (the five books of the Law). In it Moses restated to the people of Israel various laws and precepts of the covenant that God had revealed to them at Mt Sinai. Thus, the book has become known in Greek and Latin tradition as Deuteronomy (“second law”). That name has led some to misinterpret the significance of its contents as secondary. The book makes an important contribution to God’s unfolding revelation of his purpose for the nation of Israel. Moses’ reminders of the wilderness wanderings and the Ten Commandments, plus his instructions for life in the Promised Land, are a vital part of the OT covenant literature.<\/p>\n\n<p>Preview<\/p>\n<p>• Date and Authorship<\/p>\n<p>• Historical Setting<\/p>\n<p>• Significance of Deuteronomy<\/p>\n<p>• Deuteronomy and the Law<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"DateandAuthorship\">Date and Authorship<\/p>\n<p>Two basic views (with variations) on the date and authorship of Deuteronomy are advocated by modern biblical scholars. Those who consider Moses the author date the book in the 14th or 13th century <span>BC<\/span>. Others believe that it was composed by an unknown author in the seventh century <span>BC<\/span>, when Josiah was king in the southern kingdom of Judah.<\/p>\n<h5>The Case for a Seventh-Century Date<\/h5>\n<p>As early as 1805, W. M. L. de Wette advocated that Deuteronomy was used by Josiah in his seventh-century reforms, and that it was written shortly before that. Biblical critic Julius Wellhausen adopted that view, which has been advocated by many scholars ever since S. R. Driver publicized it in his <em>Introduction to the Literature of the Old Testament<\/em> (1891). According to that view, the book was written late but ascribed to Moses.<\/p>\n<p>Many modern scholars, such as Gerhard von Rad and G. E. Wright, regard Moses as the founder of Israel’s faith. They argue that whatever in Deuteronomy is from Moses was transmitted orally until about the seventh century <span>BC<\/span>. Denying that Moses actually wrote Deuteronomy, they attribute its present form to numerous writers and editors over an extended period of centuries.<\/p>\n<h5>The Case for Mosaic Authorship<\/h5>\n<p>In recent decades, studies of Hittite suzerainty treaties from the second millennium <span>BC<\/span> have yielded interesting comparisons between those treaty forms and the books of Exodus and Deuteronomy. In 1954 G. Mendenhall suggested that the form of the covenant at Mt Sinai was the same literary form used by Hittites in treaties with Syrian vassal states during the 14th and 13th centuries <span>BC<\/span>. In 1960 M. G. Kline applied that idea to the book of Deuteronomy, seeing it as a renewal of the Sinaitic covenant and outlining its structure as a literary unit reflecting the pattern of Hittite covenant forms.<\/p>\n<p>The book of Deuteronomy does contain certain parallels to Hittite vassal treaties. As a renewal treaty it appeals to the covenant of God with Israel at Mt Sinai, recorded in the book of Exodus.<\/p>\n<p>1. The “preamble” in ancient Hittite treaties usually identified the suzerain or ruler. In Deuteronomy 1:1-5 (Ex 20:1) Moses as the speaker represents God, the King of Israel. As his death approaches, Moses makes an appeal for the renewal of the covenant.<\/p>\n<li>2. In the “historical prologue” the suzerain usually cited the benefits he had bestowed on his vassal. In Deuteronomy 1:6–4:49 (Ex 20:2) Moses declares what God has done for Israel since his revelation at Mt Sinai. Moses reminds the people of Israel of God’s faithfulness even when they had been unfaithful.<\/li>\n<li>3. The “stipulations” were usually stated by the suzerain in the treaty’s third division. In Deuteronomy 5–26 Moses outlines the stipulations for Israel in their covenant relationship to God. The basic requirement in Deuteronomy 5–11 (Ex 20:3-17) is exclusive, wholehearted love for God. In the following chapters, Deuteronomy 12–26, the basic principle of exclusive love for God is applied to specific areas of culticceremonial consecration (Dt 12:1–16:17), judicial justice in government (16:18–21:23), the sanctity of God’s order (chs 22–25), and public acknowledgment of God as their Redeemer and King (ch 26).<\/li>\n<li>4. “Covenant ratification” usually contained a provision for treaty renewal and a formula for curses and blessings. In Deuteronomy 27 provision is made for Joshua to conclude the renewal of the covenant after the Israelites occupy the land. In addition, the divine threat and promise are expressed in blessings and curses as Israel swears its oath of allegiance on the plains of Moab.<\/li>\n<li>5. “Succession arrangements” were usually the concluding part of suzerainty-vassal treaties. In chapters 31–34 Joshua is designated as Moses’ successor. The written text is deposited in the sanctuary with the song of witness and a testamentary blessing by Moses. The book of Deuteronomy thus constitutes the documentary witness of God’s covenant as it concludes with the death of Moses.<\/li>\n<p>The fact that the literary structure of Deuteronomy parallels the legal forms characteristic of ancient Hittite treaties supports the traditional viewpoint that Moses is the author of Deuteronomy. When Moses is recognized as the mediator between God and Israel in the Sinaitic covenant, it is significant that the book of Deuteronomy represents Moses’ renewal of the covenant in the literary form current in the culture of his day.<\/p>\n<p class=\"h2\" id=\"HistoricalSetting\">Historical Setting<\/p>\n<p>Moses led the Israelites from Egypt through the wilderness to the plains of Moab east of the Dead Sea. Exodus 1–19 gives an account of the enslavement of the Israelites in Egypt, the birth and preparation of Moses, his contest with the pharaoh, the miraculous deliverance out of Egypt, and the journey to Mt Sinai (probably also known as Mt Horeb).<\/p>\n<p>In that desert area God’s great revelation came to Israel through Moses (Ex 20–40; Lv 1–27; Nm 1–9). At Mt Sinai, God identified himself as the one who had delivered the Israelites. There he established an agreement by which they would be exclusively devoted to him as his holy nation. There the tabernacle was built and the priesthood established. Instructions were given for making sacrifices and offerings, and for observing feasts and seasons, so that Israel’s pattern of living would show that they were God’s holy people. The tribes were also organized for encampment around the tabernacle and for the march to Canaan, the Promised Land.<\/p>\n<p>Numbers 10–21 is an account of the 38 years the Israelites spent in the wilderness. In 11 days they marched from Mt Horeb to Kadesh-barnea, about 40 miles (64 kilometers) south of Beersheba. From there 12 spies were sent into Canaan. Their report produced a crisis in the form of a revolt against God. Subsequently, Israel wandered in the wilderness for 38 years, during which those who had been at least 20 years old when they left Egypt died. The new generation moved to the plains of Moab, located east of the Dead Sea and north of the Arnon River. Numbers 20–36 tells of the conquest and occupation of the land east of the Jordan River.<\/p>\n<p>The book of Deuteronomy presents Moses’ address to the new generation of Israelites. In Exodus and Numbers God frequently speaks to Moses; in Deuteronomy, Moses is speaking at God’s command to the Israelites (Dt 1:1-4; 5:1; 29:1). In contrast to the preceding books, Deuteronomy has a style of exhortation in which Moses admonishes the new generation about their responsibility in view of the preceding generation’s failures. Whatever repetition occurs in Deuteronomy is carefully selected, with the specific purpose of warning the new generation so that they will not fail to conquer and occupy Canaan. Deuteronomy is not primarily retrospective; its outlook is optimistic about the future, offering hope for fulfilling the promises God made to the Israelites in Egypt.<\/p>\n<p class=\"h2\" id=\"SignificanceofDeuteronomy\">Significance of Deuteronomy<\/p>\n<p>Deuteronomy (with Genesis, Psalms, and Isaiah) is among the most frequently quoted books in the early Christian centuries. More than 80 OT quotations in the NT come from Deuteronomy.<\/p>\n<p>Jesus focused attention on Deuteronomy when he summarized the essence of the entire OT Law and Prophets in the two great commandments of love for God and neighbor (Mt 22:37; see Dt 6:5; 10:19). Jesus also quoted Deuteronomy (6:13, 16; 8:3) in his temptation experience (Mt 4:4-10). Deuteronomy unfolds the essence of what God revealed to Moses at Mt Sinai. In Deuteronomy, Moses shares with the Israelites the core of God’s revelation without repeating details of sacrifices, observances, or rituals. He expounds the character of Israel’s faith and nationhood. Moses repeatedly emphasizes his concern that they faithfully maintain a good relationship with God. An exclusive devotion to God expressed in everyday life is the key to a lifetime of blessing.<\/p>\n<p>The primary need of love toward God and neighbor eventually became a basic requirement for the followers of Jesus Christ (Lk 10:25-28). The book of Deuteronomy is thus crucially important to the Christian concern to maintain a vital relationship with God.<\/p>\n<p class=\"h2\" id=\"DeuteronomyandtheLaw\">Deuteronomy and the Law<\/p>\n<p>To designate the book of Deuteronomy as a “second law” or a repetition of the law is misleading. Moses’ emphasis is not legalistic. Details of worship and ritual are not repeated or delineated to any great extent. Although the Ten Commandments are repeated, emphasis is placed on the first commandment, explicitly requiring exclusive devotion to God. Moses is primarily concerned with Israel’s relationship with God and their determination to maintain it in their own and their children’s lives.<\/p>\n<p>The NT reveals that a legalistic interpretation of the Mosaic revelation was held by the Jews of the first century <span>AD<\/span>. Such legalism developed in Judaism especially during the intertestamental era. The Judaistic legalism of NT times has in modern times been ascribed wrongly to Moses. Moses did warn of the necessity of keeping all of God’s law (Dt 28:1, 58), but in Deuteronomy his message as a whole makes it clear that he was not exclusively concerned about legalistic observance. Rather, the central theme of Deuteronomy is the unique relationship that had been established by a unique God with a unique people, the Israelites.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Brief Historical Review (1:1–4:43)<\/h5>\n<p>Moses is identified as the speaker, addressing the Israelites on the plains of Moab during the last year of his life. The Israelites were on the verge of entering the Promised Land of Canaan.<\/p>\n<p>Moses began with a reference to Mt Sinai, scene of the greatest revelation in OT times. He focused attention on God’s explicit command for them to move up to Canaan and occupy the land promised to Abraham, Isaac, and Jacob. Their rebellion brought divine judgment, so the conquest of Canaan had been delayed 38 years while an entire disobedient generation died in the wilderness.<\/p>\n<p>Instructed by God not to molest the Edomites or Moabites, Moses had led the Israelites to the Moab plains north of the Arnon River. The Israelites defeated Sihon, the Amorite king of Heshbon, and Og, king of Bashan. The tribes of Reuben and Gad and half the tribe of Manasseh appropriated the territory east of the Jordan River as their land (Nm 32). On the basis of that conquest, Moses encouraged Joshua to believe that God would aid him and the Israelites in the conquest of the land of Canaan west of the Jordan River.<\/p>\n<p>The Israelites should learn from the mistakes of the generation that died in the wilderness (Dt 4:1-40). They should consider the fact that the word of God had been spoken to them. The revelation that had come to them through Moses was unique, and the most important thing was for them to revere the God who had revealed himself. The uniqueness of Israel’s God among the nations that worship idols should never be forgotten.<\/p>\n<p>Moses reminded the Israelites that they had entered into a contractual agreement with their unique God. That covenant was mentioned 26 more times by Moses. No nation had ever experienced anything like it. If Israel obeyed, they would enjoy God’s blessing and favor.<\/p>\n<h5>Exhortations and Applications (4:44–26:19)<\/h5>\n<p>The circumstances in which Moses addressed the Israelites are reported in a short transitional passage (Dt 4:44-49). From the slopes of Mt Pisgah (or Nebo), with Israel encamped in the valley opposite Beth-peor, Moses made his appeal to the people before they crossed the Jordan River.<\/p>\n<p>Moses’ exposition of the “great commandment” is centered in the agreement made between God and Israel. He repeated the Ten Commandments as the essence of God’s revelation at Sinai. As Moses explained what God expected of Israel, he elaborated the first commandment: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (5:6, <span>rsv<\/span>). Their relationship with God was of basic importance, since God’s wrath will be against those who worship other gods (v 9).<\/p>\n<p>Love is the key word in the relationship between God and Israel. Moses boldly asserted, “Hear, O Israel! The <span>Lord<\/span> is our God, the <span>Lord<\/span> alone. And you must love the <span>Lord<\/span> your God with all your heart, all your soul, and all your strength” (Dt 6:4-5, <span>nlt<\/span>). All other commandments are significant because they bear on that relationship (as spelled out in chs 5–11).<\/p>\n<p>Exclusive love and devotion to God are essential. In a relationship of wholehearted love, no idols can be recognized or tolerated. Yet Moses wanted Israel to convey its consciousness of God to future generations by many external things: signs on their hands, frontlets (or “phylacteries”) on their foreheads, Scripture verses on their doorposts, and so on. By precept and example they should convey to their children that they love God (Dt 6).<\/p>\n<p>The Israelites should never forget that God had chosen them to be his people (Dt 7). They were to execute God’s judgment on the Canaanites, who had been spared judgment since Abraham’s time (Gn 15:16). Although the Israelites themselves did not merit God’s love, in love and mercy he had redeemed them out of Egypt.<\/p>\n<p>Moses appealed to the people to remember what God had done for them (Dt 8). To God’s sustaining provisions they should respond with thankfulness, recognizing that the power to achieve anything they had done had been God’s gift.<\/p>\n<p>The Israelites had repeatedly failed in their faith and commitment to God (9:1–10:11). Through Moses’ intercession they had been spared. It was for no merit of their own that they would enter Canaan; that was God’s gracious provision for them. Moses’ appeal for a wholehearted commitment is summarized in Deuteronomy 10:12–11:32. It is necessary to display reverence, respect, love, and obedience to God (see also 6:5, 13, 24).<\/p>\n<p>The God whom the Israelites must love sincerely and without reservation is the Lord of the cosmos. He is the righteous judge who rules supreme over all nature and history. God loved their forefathers, the patriarchs. He redeemed the Israelites from Egyptian enslavement and gave them his covenant. He manifested himself in helping the orphans, widows, and strangers. He multiplied Israel to be as numerous as the stars of the heavens.<\/p>\n<p>Moses gave two basic instructions to apply in daily life to maintain their relationship with God as a reality: “circumcise therefore the foreskin of your heart” (Dt 10:16, <span>rsv<\/span>). He did not refer to physical circumcision, a sign of the covenant between God and Abraham (Gn 17). Circumcision, which was not observed during the years of wilderness wanderings, was reinstituted under Joshua after the Israelites crossed the Jordan River (Jos 5:2-9). Moses referred to “spiritual circumcision” (see Lv 26:40-41; Jer 4:4; 9:25; Rom 2:29). All things that might restrict, interfere with, or negate total devotion to God were to be cut away (circumcised) so that the Israelites would continue to love God with all their heart.<\/p>\n<p>“Love the foreigner” (Dt 10:19) ranks second in importance to wholehearted love for God. Love for the stranger or neighbor is basic to all other human obligations (see Lv 19:9-18). Social obligations issue out of a person’s relationship with God. Being recipients of God’s love, the Israelites were to love others. They were to remember God’s love for them when they were slaves and strangers in Egypt. God loves the stranger, the widow, and the orphan; therefore, if anyone loves God, he or she is under obligation to love other people. God is concerned about justice and righteousness; a person who professes to love God must be concerned about just treatment for other people.<\/p>\n<p>The Israelites were to be known for their concern for people whose social position exposed them to exploitation and oppression. The profound humanitarian spirit of the Mosaic law stands in unique contrast to the Babylonian Code of Hammurabi and the Assyrian and Hittite law codes of that day. In those codes human relationships reflected no vital consciousness of a love relationship with deity.<\/p>\n<p>In the first century <span>AD<\/span> Jesus Christ came into conflict with Jewish religious leaders who had lost the essence of God’s law in a maze of legalism. For Jesus, the greatest commandment was to love God; the second was to love one’s neighbor. Those two commandments (which constitute the essence of the entire OT revelation) would, if kept perfectly, provide the basis for eternal life (Mt 22:37-39; Mk 12:29-31; Lk 10:27-28). Christians believe that the climax of God’s revelation of love came in Jesus Christ. For them, responding to God’s love means to accept Jesus Christ in wholehearted devotion and to love one’s neighbor as Jesus exemplified in his life.<\/p>\n<p>In Deuteronomy 12:1–26:19, Moses gave instruction in practical living for a God-related people when they resided in the land God had promised to them. Having once survived on manna supplied directly by God, in Canaan they would enjoy the fruit and produce of the land. They would also encounter a culture permeated by Canaanite religion.<\/p>\n<p>In worshiping God in their new setting, they were cautioned to maintain due sanctity (Dt 12:1–14:21). They were not to worship at pagan shrines. They should bring their offerings to divinely appointed places for fellowship and rejoicing together in the Lord’s presence. Idolatry was not to be tolerated in any form. Any prophet who deviated from the law of Moses in advising the worship of other gods should be stoned. Exclusive devotion to God was to be daily practice.<\/p>\n<p>Canaan’s abundant blessings should be shared with neighbors (14:22–15:23). Tithes should be brought to the central sanctuary where Levites assisted the priests in religious ministration. Joy in sharing life’s blessings and opportunities was to characterize Israel’s pattern of living.<\/p>\n<p>Moses prescribed three annual pilgrimages (16:1-17). The people should remember their deliverance out of Egypt by observing the feasts of Passover and Unleavened Bread. Seven weeks later, when the barley harvest was completed, they should spend time rejoicing before the Lord in a one-day festival called the Feast of Weeks. When the vintage as well as the grain harvest was completed, they were to observe the Feast of Ingathering (or Booths), a time of thanksgiving and sharing with others. Every seven years the law was read at the Feast of Ingathering.<\/p>\n<p>In human relations justice was to prevail among the Israelites (16:18–21:23). The Book of the Law kept at the main sanctuary was their divine authority, providing God’s instructions for them. The king was to have a copy of this law and govern his life in accordance with it. Prophets and priests played an important role as religious leaders in the life of Israel. Judicial authority was vested in the priests. In contrast to the brutality of other nations, humanitarian principles were to prevail in Israel’s warfare. Fathers were responsible for their own family households.<\/p>\n<p>In domestic and social relationships, the law of love was to prevail (22:1–26:19). Many regulations governed family life. In matters of sustenance, wages, and business dealings, the Israelites were admonished to be compassionate and just. Promises and warnings raised their consciousness about using the resources of land and animals entrusted to them so that their stewardship would please God.<\/p>\n<p>In Deuteronomy 26, Moses instructed the Israelites in two liturgical confessions and a reaffirmation of the covenant. By acknowledging that God was the giver of all they had, and by confessing before God that they shared his gifts with others, they confirmed their covenant with God.<\/p>\n<h5>Alternatives: Blessings or Curses (27:1–30:20)<\/h5>\n<p>Moses set before the Israelites the alternatives of blessings or curses. Under Joshua they were to renew the covenant publicly. At Mt Ebal stones were to be erected for inscribing the law and an altar constructed for offering sacrifice. The curses were to be read from Mt Ebal and the blessings from Mt Gerizim. Conditional self-curses were read regarding offenses against God and other human beings (Dt 27:15-26). Thus they acknowledged their accountability to God. Though their sins might be hidden from people, it was God to whom they were primarily and ultimately accountable. Blessings as a way of life and curses as a way of death were clearly set before the Israelites (ch 28). Setting them in the perspective of history, Moses appealed to the new generation to take advantage of their present opportunity (ch 29). Warning that, should they fail to love God, they would ultimately be subjected to dispersion, Moses admonished them to choose the way of life and good rather than the way of death and evil (ch 30).<\/p>\n<h5>Transition: from Moses to Joshua (31:1–34:12)<\/h5>\n<p>When the life and ministry of Moses were nearing completion, and transfer of leadership was near (Dt 31:1–34:12), Joshua had already been designated by God as Israel’s new leader. Moses assured the Israelites that God would be the same with Joshua in charge. The revelation given through Moses had been put in writing and now was committed to the priests, the custodians of the Book of the Law. Joshua, who had already distinguished himself in responsible leadership, was publicly confirmed at the door of the tabernacle (31:1-29).<\/p>\n<p>The “Song of Moses” is the covenant’s document of witness (32:1-47). In it Moses spoke with prophetic understanding as he recounted Israel’s past experience. Reiterating the consequences of their attitude toward God, he assured the people of restoration if they failed again. He encouraged them to fix their hearts on what God had revealed to them and to impress it on their children. Keeping the covenant by maintaining a wholehearted love for God would be important for all future generations as well as for those then listening to Moses.<\/p>\n<p>After some final, brief instructions (32:48-52), Moses pronounced his blessings on the Israelites, whom he had led for 40 years (33:1-29). In his final blessing, also called the “Testament of Moses,” the greatness of God and his special relationship with Israel are delineated. Israel is unique among all the nations of the world.<\/p>\n<p>The book of Deuteronomy appropriately ends with an account of the death of Moses, the greatest prophet in OT times (34:1-12).<\/p>\n<p><em>See also<\/em> Israel, History of; Moses.<\/p>","content_en":"<h3>DEUTERONOMY, Book of<\/h3>\n<p>Fifth book of the OT, and last of the Pentateuch (the five books of the Law). In it Moses restated to the people of Israel various laws and precepts of the covenant that God had revealed to them at Mt Sinai. Thus, the book has become known in Greek and Latin tradition as Deuteronomy (“second law”). That name has led some to misinterpret the significance of its contents as secondary. The book makes an important contribution to God’s unfolding revelation of his purpose for the nation of Israel. Moses’ reminders of the wilderness wanderings and the Ten Commandments, plus his instructions for life in the Promised Land, are a vital part of the OT covenant literature.<\/p>\n\n<p>Preview<\/p>\n<p>• Date and Authorship<\/p>\n<p>• Historical Setting<\/p>\n<p>• Significance of Deuteronomy<\/p>\n<p>• Deuteronomy and the Law<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"DateandAuthorship\">Date and Authorship<\/p>\n<p>Two basic views (with variations) on the date and authorship of Deuteronomy are advocated by modern biblical scholars. Those who consider Moses the author date the book in the 14th or 13th century <span>BC<\/span>. Others believe that it was composed by an unknown author in the seventh century <span>BC<\/span>, when Josiah was king in the southern kingdom of Judah.<\/p>\n<h5>The Case for a Seventh-Century Date<\/h5>\n<p>As early as 1805, W. M. L. de Wette advocated that Deuteronomy was used by Josiah in his seventh-century reforms, and that it was written shortly before that. Biblical critic Julius Wellhausen adopted that view, which has been advocated by many scholars ever since S. R. Driver publicized it in his <em>Introduction to the Literature of the Old Testament<\/em> (1891). According to that view, the book was written late but ascribed to Moses.<\/p>\n<p>Many modern scholars, such as Gerhard von Rad and G. E. Wright, regard Moses as the founder of Israel’s faith. They argue that whatever in Deuteronomy is from Moses was transmitted orally until about the seventh century <span>BC<\/span>. Denying that Moses actually wrote Deuteronomy, they attribute its present form to numerous writers and editors over an extended period of centuries.<\/p>\n<h5>The Case for Mosaic Authorship<\/h5>\n<p>In recent decades, studies of Hittite suzerainty treaties from the second millennium <span>BC<\/span> have yielded interesting comparisons between those treaty forms and the books of Exodus and Deuteronomy. In 1954 G. Mendenhall suggested that the form of the covenant at Mt Sinai was the same literary form used by Hittites in treaties with Syrian vassal states during the 14th and 13th centuries <span>BC<\/span>. In 1960 M. G. Kline applied that idea to the book of Deuteronomy, seeing it as a renewal of the Sinaitic covenant and outlining its structure as a literary unit reflecting the pattern of Hittite covenant forms.<\/p>\n<p>The book of Deuteronomy does contain certain parallels to Hittite vassal treaties. As a renewal treaty it appeals to the covenant of God with Israel at Mt Sinai, recorded in the book of Exodus.<\/p>\n<p>1. The “preamble” in ancient Hittite treaties usually identified the suzerain or ruler. In Deuteronomy 1:1-5 (Ex 20:1) Moses as the speaker represents God, the King of Israel. As his death approaches, Moses makes an appeal for the renewal of the covenant.<\/p>\n<li>2. In the “historical prologue” the suzerain usually cited the benefits he had bestowed on his vassal. In Deuteronomy 1:6–4:49 (Ex 20:2) Moses declares what God has done for Israel since his revelation at Mt Sinai. Moses reminds the people of Israel of God’s faithfulness even when they had been unfaithful.<\/li>\n<li>3. The “stipulations” were usually stated by the suzerain in the treaty’s third division. In Deuteronomy 5–26 Moses outlines the stipulations for Israel in their covenant relationship to God. The basic requirement in Deuteronomy 5–11 (Ex 20:3-17) is exclusive, wholehearted love for God. In the following chapters, Deuteronomy 12–26, the basic principle of exclusive love for God is applied to specific areas of culticceremonial consecration (Dt 12:1–16:17), judicial justice in government (16:18–21:23), the sanctity of God’s order (chs 22–25), and public acknowledgment of God as their Redeemer and King (ch 26).<\/li>\n<li>4. “Covenant ratification” usually contained a provision for treaty renewal and a formula for curses and blessings. In Deuteronomy 27 provision is made for Joshua to conclude the renewal of the covenant after the Israelites occupy the land. In addition, the divine threat and promise are expressed in blessings and curses as Israel swears its oath of allegiance on the plains of Moab.<\/li>\n<li>5. “Succession arrangements” were usually the concluding part of suzerainty-vassal treaties. In chapters 31–34 Joshua is designated as Moses’ successor. The written text is deposited in the sanctuary with the song of witness and a testamentary blessing by Moses. The book of Deuteronomy thus constitutes the documentary witness of God’s covenant as it concludes with the death of Moses.<\/li>\n<p>The fact that the literary structure of Deuteronomy parallels the legal forms characteristic of ancient Hittite treaties supports the traditional viewpoint that Moses is the author of Deuteronomy. When Moses is recognized as the mediator between God and Israel in the Sinaitic covenant, it is significant that the book of Deuteronomy represents Moses’ renewal of the covenant in the literary form current in the culture of his day.<\/p>\n<p class=\"h2\" id=\"HistoricalSetting\">Historical Setting<\/p>\n<p>Moses led the Israelites from Egypt through the wilderness to the plains of Moab east of the Dead Sea. Exodus 1–19 gives an account of the enslavement of the Israelites in Egypt, the birth and preparation of Moses, his contest with the pharaoh, the miraculous deliverance out of Egypt, and the journey to Mt Sinai (probably also known as Mt Horeb).<\/p>\n<p>In that desert area God’s great revelation came to Israel through Moses (Ex 20–40; Lv 1–27; Nm 1–9). At Mt Sinai, God identified himself as the one who had delivered the Israelites. There he established an agreement by which they would be exclusively devoted to him as his holy nation. There the tabernacle was built and the priesthood established. Instructions were given for making sacrifices and offerings, and for observing feasts and seasons, so that Israel’s pattern of living would show that they were God’s holy people. The tribes were also organized for encampment around the tabernacle and for the march to Canaan, the Promised Land.<\/p>\n<p>Numbers 10–21 is an account of the 38 years the Israelites spent in the wilderness. In 11 days they marched from Mt Horeb to Kadesh-barnea, about 40 miles (64 kilometers) south of Beersheba. From there 12 spies were sent into Canaan. Their report produced a crisis in the form of a revolt against God. Subsequently, Israel wandered in the wilderness for 38 years, during which those who had been at least 20 years old when they left Egypt died. The new generation moved to the plains of Moab, located east of the Dead Sea and north of the Arnon River. Numbers 20–36 tells of the conquest and occupation of the land east of the Jordan River.<\/p>\n<p>The book of Deuteronomy presents Moses’ address to the new generation of Israelites. In Exodus and Numbers God frequently speaks to Moses; in Deuteronomy, Moses is speaking at God’s command to the Israelites (Dt 1:1-4; 5:1; 29:1). In contrast to the preceding books, Deuteronomy has a style of exhortation in which Moses admonishes the new generation about their responsibility in view of the preceding generation’s failures. Whatever repetition occurs in Deuteronomy is carefully selected, with the specific purpose of warning the new generation so that they will not fail to conquer and occupy Canaan. Deuteronomy is not primarily retrospective; its outlook is optimistic about the future, offering hope for fulfilling the promises God made to the Israelites in Egypt.<\/p>\n<p class=\"h2\" id=\"SignificanceofDeuteronomy\">Significance of Deuteronomy<\/p>\n<p>Deuteronomy (with Genesis, Psalms, and Isaiah) is among the most frequently quoted books in the early Christian centuries. More than 80 OT quotations in the NT come from Deuteronomy.<\/p>\n<p>Jesus focused attention on Deuteronomy when he summarized the essence of the entire OT Law and Prophets in the two great commandments of love for God and neighbor (Mt 22:37; see Dt 6:5; 10:19). Jesus also quoted Deuteronomy (6:13, 16; 8:3) in his temptation experience (Mt 4:4-10). Deuteronomy unfolds the essence of what God revealed to Moses at Mt Sinai. In Deuteronomy, Moses shares with the Israelites the core of God’s revelation without repeating details of sacrifices, observances, or rituals. He expounds the character of Israel’s faith and nationhood. Moses repeatedly emphasizes his concern that they faithfully maintain a good relationship with God. An exclusive devotion to God expressed in everyday life is the key to a lifetime of blessing.<\/p>\n<p>The primary need of love toward God and neighbor eventually became a basic requirement for the followers of Jesus Christ (Lk 10:25-28). The book of Deuteronomy is thus crucially important to the Christian concern to maintain a vital relationship with God.<\/p>\n<p class=\"h2\" id=\"DeuteronomyandtheLaw\">Deuteronomy and the Law<\/p>\n<p>To designate the book of Deuteronomy as a “second law” or a repetition of the law is misleading. Moses’ emphasis is not legalistic. Details of worship and ritual are not repeated or delineated to any great extent. Although the Ten Commandments are repeated, emphasis is placed on the first commandment, explicitly requiring exclusive devotion to God. Moses is primarily concerned with Israel’s relationship with God and their determination to maintain it in their own and their children’s lives.<\/p>\n<p>The NT reveals that a legalistic interpretation of the Mosaic revelation was held by the Jews of the first century <span>AD<\/span>. Such legalism developed in Judaism especially during the intertestamental era. The Judaistic legalism of NT times has in modern times been ascribed wrongly to Moses. Moses did warn of the necessity of keeping all of God’s law (Dt 28:1, 58), but in Deuteronomy his message as a whole makes it clear that he was not exclusively concerned about legalistic observance. Rather, the central theme of Deuteronomy is the unique relationship that had been established by a unique God with a unique people, the Israelites.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Brief Historical Review (1:1–4:43)<\/h5>\n<p>Moses is identified as the speaker, addressing the Israelites on the plains of Moab during the last year of his life. The Israelites were on the verge of entering the Promised Land of Canaan.<\/p>\n<p>Moses began with a reference to Mt Sinai, scene of the greatest revelation in OT times. He focused attention on God’s explicit command for them to move up to Canaan and occupy the land promised to Abraham, Isaac, and Jacob. Their rebellion brought divine judgment, so the conquest of Canaan had been delayed 38 years while an entire disobedient generation died in the wilderness.<\/p>\n<p>Instructed by God not to molest the Edomites or Moabites, Moses had led the Israelites to the Moab plains north of the Arnon River. The Israelites defeated Sihon, the Amorite king of Heshbon, and Og, king of Bashan. The tribes of Reuben and Gad and half the tribe of Manasseh appropriated the territory east of the Jordan River as their land (Nm 32). On the basis of that conquest, Moses encouraged Joshua to believe that God would aid him and the Israelites in the conquest of the land of Canaan west of the Jordan River.<\/p>\n<p>The Israelites should learn from the mistakes of the generation that died in the wilderness (Dt 4:1-40). They should consider the fact that the word of God had been spoken to them. The revelation that had come to them through Moses was unique, and the most important thing was for them to revere the God who had revealed himself. The uniqueness of Israel’s God among the nations that worship idols should never be forgotten.<\/p>\n<p>Moses reminded the Israelites that they had entered into a contractual agreement with their unique God. That covenant was mentioned 26 more times by Moses. No nation had ever experienced anything like it. If Israel obeyed, they would enjoy God’s blessing and favor.<\/p>\n<h5>Exhortations and Applications (4:44–26:19)<\/h5>\n<p>The circumstances in which Moses addressed the Israelites are reported in a short transitional passage (Dt 4:44-49). From the slopes of Mt Pisgah (or Nebo), with Israel encamped in the valley opposite Beth-peor, Moses made his appeal to the people before they crossed the Jordan River.<\/p>\n<p>Moses’ exposition of the “great commandment” is centered in the agreement made between God and Israel. He repeated the Ten Commandments as the essence of God’s revelation at Sinai. As Moses explained what God expected of Israel, he elaborated the first commandment: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (5:6, <span>rsv<\/span>). Their relationship with God was of basic importance, since God’s wrath will be against those who worship other gods (v 9).<\/p>\n<p>Love is the key word in the relationship between God and Israel. Moses boldly asserted, “Hear, O Israel! The <span>Lord<\/span> is our God, the <span>Lord<\/span> alone. And you must love the <span>Lord<\/span> your God with all your heart, all your soul, and all your strength” (Dt 6:4-5, <span>nlt<\/span>). All other commandments are significant because they bear on that relationship (as spelled out in chs 5–11).<\/p>\n<p>Exclusive love and devotion to God are essential. In a relationship of wholehearted love, no idols can be recognized or tolerated. Yet Moses wanted Israel to convey its consciousness of God to future generations by many external things: signs on their hands, frontlets (or “phylacteries”) on their foreheads, Scripture verses on their doorposts, and so on. By precept and example they should convey to their children that they love God (Dt 6).<\/p>\n<p>The Israelites should never forget that God had chosen them to be his people (Dt 7). They were to execute God’s judgment on the Canaanites, who had been spared judgment since Abraham’s time (Gn 15:16). Although the Israelites themselves did not merit God’s love, in love and mercy he had redeemed them out of Egypt.<\/p>\n<p>Moses appealed to the people to remember what God had done for them (Dt 8). To God’s sustaining provisions they should respond with thankfulness, recognizing that the power to achieve anything they had done had been God’s gift.<\/p>\n<p>The Israelites had repeatedly failed in their faith and commitment to God (9:1–10:11). Through Moses’ intercession they had been spared. It was for no merit of their own that they would enter Canaan; that was God’s gracious provision for them. Moses’ appeal for a wholehearted commitment is summarized in Deuteronomy 10:12–11:32. It is necessary to display reverence, respect, love, and obedience to God (see also 6:5, 13, 24).<\/p>\n<p>The God whom the Israelites must love sincerely and without reservation is the Lord of the cosmos. He is the righteous judge who rules supreme over all nature and history. God loved their forefathers, the patriarchs. He redeemed the Israelites from Egyptian enslavement and gave them his covenant. He manifested himself in helping the orphans, widows, and strangers. He multiplied Israel to be as numerous as the stars of the heavens.<\/p>\n<p>Moses gave two basic instructions to apply in daily life to maintain their relationship with God as a reality: “circumcise therefore the foreskin of your heart” (Dt 10:16, <span>rsv<\/span>). He did not refer to physical circumcision, a sign of the covenant between God and Abraham (Gn 17). Circumcision, which was not observed during the years of wilderness wanderings, was reinstituted under Joshua after the Israelites crossed the Jordan River (Jos 5:2-9). Moses referred to “spiritual circumcision” (see Lv 26:40-41; Jer 4:4; 9:25; Rom 2:29). All things that might restrict, interfere with, or negate total devotion to God were to be cut away (circumcised) so that the Israelites would continue to love God with all their heart.<\/p>\n<p>“Love the foreigner” (Dt 10:19) ranks second in importance to wholehearted love for God. Love for the stranger or neighbor is basic to all other human obligations (see Lv 19:9-18). Social obligations issue out of a person’s relationship with God. Being recipients of God’s love, the Israelites were to love others. They were to remember God’s love for them when they were slaves and strangers in Egypt. God loves the stranger, the widow, and the orphan; therefore, if anyone loves God, he or she is under obligation to love other people. God is concerned about justice and righteousness; a person who professes to love God must be concerned about just treatment for other people.<\/p>\n<p>The Israelites were to be known for their concern for people whose social position exposed them to exploitation and oppression. The profound humanitarian spirit of the Mosaic law stands in unique contrast to the Babylonian Code of Hammurabi and the Assyrian and Hittite law codes of that day. In those codes human relationships reflected no vital consciousness of a love relationship with deity.<\/p>\n<p>In the first century <span>AD<\/span> Jesus Christ came into conflict with Jewish religious leaders who had lost the essence of God’s law in a maze of legalism. For Jesus, the greatest commandment was to love God; the second was to love one’s neighbor. Those two commandments (which constitute the essence of the entire OT revelation) would, if kept perfectly, provide the basis for eternal life (Mt 22:37-39; Mk 12:29-31; Lk 10:27-28). Christians believe that the climax of God’s revelation of love came in Jesus Christ. For them, responding to God’s love means to accept Jesus Christ in wholehearted devotion and to love one’s neighbor as Jesus exemplified in his life.<\/p>\n<p>In Deuteronomy 12:1–26:19, Moses gave instruction in practical living for a God-related people when they resided in the land God had promised to them. Having once survived on manna supplied directly by God, in Canaan they would enjoy the fruit and produce of the land. They would also encounter a culture permeated by Canaanite religion.<\/p>\n<p>In worshiping God in their new setting, they were cautioned to maintain due sanctity (Dt 12:1–14:21). They were not to worship at pagan shrines. They should bring their offerings to divinely appointed places for fellowship and rejoicing together in the Lord’s presence. Idolatry was not to be tolerated in any form. Any prophet who deviated from the law of Moses in advising the worship of other gods should be stoned. Exclusive devotion to God was to be daily practice.<\/p>\n<p>Canaan’s abundant blessings should be shared with neighbors (14:22–15:23). Tithes should be brought to the central sanctuary where Levites assisted the priests in religious ministration. Joy in sharing life’s blessings and opportunities was to characterize Israel’s pattern of living.<\/p>\n<p>Moses prescribed three annual pilgrimages (16:1-17). The people should remember their deliverance out of Egypt by observing the feasts of Passover and Unleavened Bread. Seven weeks later, when the barley harvest was completed, they should spend time rejoicing before the Lord in a one-day festival called the Feast of Weeks. When the vintage as well as the grain harvest was completed, they were to observe the Feast of Ingathering (or Booths), a time of thanksgiving and sharing with others. Every seven years the law was read at the Feast of Ingathering.<\/p>\n<p>In human relations justice was to prevail among the Israelites (16:18–21:23). The Book of the Law kept at the main sanctuary was their divine authority, providing God’s instructions for them. The king was to have a copy of this law and govern his life in accordance with it. Prophets and priests played an important role as religious leaders in the life of Israel. Judicial authority was vested in the priests. In contrast to the brutality of other nations, humanitarian principles were to prevail in Israel’s warfare. Fathers were responsible for their own family households.<\/p>\n<p>In domestic and social relationships, the law of love was to prevail (22:1–26:19). Many regulations governed family life. In matters of sustenance, wages, and business dealings, the Israelites were admonished to be compassionate and just. Promises and warnings raised their consciousness about using the resources of land and animals entrusted to them so that their stewardship would please God.<\/p>\n<p>In Deuteronomy 26, Moses instructed the Israelites in two liturgical confessions and a reaffirmation of the covenant. By acknowledging that God was the giver of all they had, and by confessing before God that they shared his gifts with others, they confirmed their covenant with God.<\/p>\n<h5>Alternatives: Blessings or Curses (27:1–30:20)<\/h5>\n<p>Moses set before the Israelites the alternatives of blessings or curses. Under Joshua they were to renew the covenant publicly. At Mt Ebal stones were to be erected for inscribing the law and an altar constructed for offering sacrifice. The curses were to be read from Mt Ebal and the blessings from Mt Gerizim. Conditional self-curses were read regarding offenses against God and other human beings (Dt 27:15-26). Thus they acknowledged their accountability to God. Though their sins might be hidden from people, it was God to whom they were primarily and ultimately accountable. Blessings as a way of life and curses as a way of death were clearly set before the Israelites (ch 28). Setting them in the perspective of history, Moses appealed to the new generation to take advantage of their present opportunity (ch 29). Warning that, should they fail to love God, they would ultimately be subjected to dispersion, Moses admonished them to choose the way of life and good rather than the way of death and evil (ch 30).<\/p>\n<h5>Transition: from Moses to Joshua (31:1–34:12)<\/h5>\n<p>When the life and ministry of Moses were nearing completion, and transfer of leadership was near (Dt 31:1–34:12), Joshua had already been designated by God as Israel’s new leader. Moses assured the Israelites that God would be the same with Joshua in charge. The revelation given through Moses had been put in writing and now was committed to the priests, the custodians of the Book of the Law. Joshua, who had already distinguished himself in responsible leadership, was publicly confirmed at the door of the tabernacle (31:1-29).<\/p>\n<p>The “Song of Moses” is the covenant’s document of witness (32:1-47). In it Moses spoke with prophetic understanding as he recounted Israel’s past experience. Reiterating the consequences of their attitude toward God, he assured the people of restoration if they failed again. He encouraged them to fix their hearts on what God had revealed to them and to impress it on their children. Keeping the covenant by maintaining a wholehearted love for God would be important for all future generations as well as for those then listening to Moses.<\/p>\n<p>After some final, brief instructions (32:48-52), Moses pronounced his blessings on the Israelites, whom he had led for 40 years (33:1-29). In his final blessing, also called the “Testament of Moses,” the greatness of God and his special relationship with Israel are delineated. Israel is unique among all the nations of the world.<\/p>\n<p>The book of Deuteronomy appropriately ends with an account of the death of Moses, the greatest prophet in OT times (34:1-12).<\/p>\n<p><em>See also<\/em> Israel, History of; Moses.<\/p>","summary_ro":"DEUTERONOMY, Book of Fifth book of the OT, and last of the Pentateuch (the five books of the Law). In it Moses restated to the people of Israel various laws and precepts of the covenant that God had revealed to them at Mt Sinai. Thus, the book has become known in Greek and Latin tradition as Deuteronomy (“second law”). That name has led some to misinterpret the significance of its contents as secondary. The book makes an important contribution to God’s unfolding revelation of his purpose for ...","summary_en":"DEUTERONOMY, Book of Fifth book of the OT, and last of the Pentateuch (the five books of the Law). In it Moses restated to the people of Israel various laws and precepts of the covenant that God had revealed to them at Mt Sinai. Thus, the book has become known in Greek and Latin tradition as Deuteronomy (“second law”). That name has led some to misinterpret the significance of its contents as secondary. The book makes an important contribution to God’s unfolding revelation of his purpose for ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44389,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:40","title_en":"Study Note: Leviticul 26:40","content_ro":"<p><strong>26:40-45<\/strong> The chapter ends with a message of hope: Even after Israel violated the covenant and experienced judgment, reconciliation and restoration remained possible if the people confessed and repented (see study note on 4:20). God’s grace had not been taken away. God did not want to destroy his people; he would restore them if they would only humble themselves and repent (see also 2 Chr 7:14).<\/p>","content_en":"<p><strong>26:40-45<\/strong> The chapter ends with a message of hope: Even after Israel violated the covenant and experienced judgment, reconciliation and restoration remained possible if the people confessed and repented (see study note on 4:20). God’s grace had not been taken away. God did not want to destroy his people; he would restore them if they would only humble themselves and repent (see also 2 Chr 7:14).<\/p>","summary_ro":"26:40-45 The chapter ends with a message of hope: Even after Israel violated the covenant and experienced judgment, reconciliation and restoration remained possible if the people confessed and repented (see study note on 4:20). God’s grace had not been taken away. God did not want to destroy his people; he would restore them if they would only humble themselves and repent (see also 2 Chr 7:14).","summary_en":"26:40-45 The chapter ends with a message of hope: Even after Israel violated the covenant and experienced judgment, reconciliation and restoration remained possible if the people confessed and repented (see study note on 4:20). God’s grace had not been taken away. God did not want to destroy his people; he would restore them if they would only humble themselves and repent (see also 2 Chr 7:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72015,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:40","title_en":"Study Note: Leviticul 26:40","content_ro":"<p><strong>26:40-45<\/strong> The chapter ends with a message of hope: Even after Israel violated the covenant and experienced judgment, reconciliation and restoration remained possible if the people confessed and repented (see study note on 4:20). God’s grace had not been taken away. God did not want to destroy his people; he would restore them if they would only humble themselves and repent (see also 2 Chr 7:14).<\/p>","content_en":"<p><strong>26:40-45<\/strong> The chapter ends with a message of hope: Even after Israel violated the covenant and experienced judgment, reconciliation and restoration remained possible if the people confessed and repented (see study note on 4:20). God’s grace had not been taken away. God did not want to destroy his people; he would restore them if they would only humble themselves and repent (see also 2 Chr 7:14).<\/p>","summary_ro":"26:40-45 The chapter ends with a message of hope: Even after Israel violated the covenant and experienced judgment, reconciliation and restoration remained possible if the people confessed and repented (see study note on 4:20). God’s grace had not been taken away. God did not want to destroy his people; he would restore them if they would only humble themselves and repent (see also 2 Chr 7:14).","summary_en":"26:40-45 The chapter ends with a message of hope: Even after Israel violated the covenant and experienced judgment, reconciliation and restoration remained possible if the people confessed and repented (see study note on 4:20). God’s grace had not been taken away. God did not want to destroy his people; he would restore them if they would only humble themselves and repent (see also 2 Chr 7:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99641,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:40","title_en":"Study Note: Leviticul 26:40","content_ro":"<p><strong>26:40-45<\/strong> The chapter ends with a message of hope: Even after Israel violated the covenant and experienced judgment, reconciliation and restoration remained possible if the people confessed and repented (see study note on 4:20). God’s grace had not been taken away. God did not want to destroy his people; he would restore them if they would only humble themselves and repent (see also 2 Chr 7:14).<\/p>","content_en":"<p><strong>26:40-45<\/strong> The chapter ends with a message of hope: Even after Israel violated the covenant and experienced judgment, reconciliation and restoration remained possible if the people confessed and repented (see study note on 4:20). God’s grace had not been taken away. God did not want to destroy his people; he would restore them if they would only humble themselves and repent (see also 2 Chr 7:14).<\/p>","summary_ro":"26:40-45 The chapter ends with a message of hope: Even after Israel violated the covenant and experienced judgment, reconciliation and restoration remained possible if the people confessed and repented (see study note on 4:20). God’s grace had not been taken away. God did not want to destroy his people; he would restore them if they would only humble themselves and repent (see also 2 Chr 7:14).","summary_en":"26:40-45 The chapter ends with a message of hope: Even after Israel violated the covenant and experienced judgment, reconciliation and restoration remained possible if the people confessed and repented (see study note on 4:20). God’s grace had not been taken away. God did not want to destroy his people; he would restore them if they would only humble themselves and repent (see also 2 Chr 7:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127267,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:40","title_en":"Study Note: Leviticul 26:40","content_ro":"<p><strong>26:40-45<\/strong> The chapter ends with a message of hope: Even after Israel violated the covenant and experienced judgment, reconciliation and restoration remained possible if the people confessed and repented (see study note on 4:20). God’s grace had not been taken away. God did not want to destroy his people; he would restore them if they would only humble themselves and repent (see also 2 Chr 7:14).<\/p>","content_en":"<p><strong>26:40-45<\/strong> The chapter ends with a message of hope: Even after Israel violated the covenant and experienced judgment, reconciliation and restoration remained possible if the people confessed and repented (see study note on 4:20). God’s grace had not been taken away. God did not want to destroy his people; he would restore them if they would only humble themselves and repent (see also 2 Chr 7:14).<\/p>","summary_ro":"26:40-45 The chapter ends with a message of hope: Even after Israel violated the covenant and experienced judgment, reconciliation and restoration remained possible if the people confessed and repented (see study note on 4:20). God’s grace had not been taken away. God did not want to destroy his people; he would restore them if they would only humble themselves and repent (see also 2 Chr 7:14).","summary_en":"26:40-45 The chapter ends with a message of hope: Even after Israel violated the covenant and experienced judgment, reconciliation and restoration remained possible if the people confessed and repented (see study note on 4:20). God’s grace had not been taken away. God did not want to destroy his people; he would restore them if they would only humble themselves and repent (see also 2 Chr 7:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59786,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Retribution","title_en":"Retribution","content_ro":"<h3>Retribution<\/h3>\n<p>God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing.<\/p>\n<p>The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. <em>Retribution<\/em> means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral order is woven into the fabric of the world and must be maintained or restored (see Ps 7:14-16; Prov 11:17-21; 26:27).<\/p>\n<p>God maintains moral order by meting out justice, punishing wickedness, and rewarding right behavior (Gal 6:7-8). Since God oversees the world, it is never entirely overwhelmed by moral chaos; God holds people accountable for what they do. The judgment and exile of Adam and Eve (Gen 3:8-24), Cain’s sentence (4:10-15), and the worldwide flood and annihilation (chs 6–7) are examples of God’s retribution. These events reveal a sovereign God who exacts just punishment in the context of his good intentions for the world (see also Num 16; Deut 30:15-20; Josh 7; Mic 2:1-3).<\/p>\n<p>Retribution is an application of God’s righteousness; it purifies the world for his kingdom of peace. Through retribution, the divine King proclaims his universal rule and exercises his justice on all who reject his rule or defy his commands (Deut 7:10; Ps 149; Prov 15:25; Mic 5:15; 1 Cor 16:22; Gal 1:8-9; 2 Thes 1:5-10).<\/p>\n<p>For God’s people, retribution serves as his discipline. It is intended to restore covenant fellowship with him (see Isa 44:22; Jer 3:12-14; Lam 3:19-33; Hos 14:1-2; Joel 2:12-13; see also Heb 12:5-11). When God’s people experience his chastening, they can respond in hope because God’s truth and righteousness will triumph (Ps 58:10-11), and God will redeem and restore his people who trust in him (Lev 26:40-45; Hos 2:2-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:1–7:24; Lev 26:14-39; Ps 7:6-17; 57:6; 95:8-11; Prov 6:27-35; 26:27; Mic 2:1-3; Rom 2:5-16; Gal 6:7-8; Heb 10:26-31; 12:5-11, 25-29<\/p>","content_en":"<h3>Retribution<\/h3>\n<p>God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing.<\/p>\n<p>The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. <em>Retribution<\/em> means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral order is woven into the fabric of the world and must be maintained or restored (see Ps 7:14-16; Prov 11:17-21; 26:27).<\/p>\n<p>God maintains moral order by meting out justice, punishing wickedness, and rewarding right behavior (Gal 6:7-8). Since God oversees the world, it is never entirely overwhelmed by moral chaos; God holds people accountable for what they do. The judgment and exile of Adam and Eve (Gen 3:8-24), Cain’s sentence (4:10-15), and the worldwide flood and annihilation (chs 6–7) are examples of God’s retribution. These events reveal a sovereign God who exacts just punishment in the context of his good intentions for the world (see also Num 16; Deut 30:15-20; Josh 7; Mic 2:1-3).<\/p>\n<p>Retribution is an application of God’s righteousness; it purifies the world for his kingdom of peace. Through retribution, the divine King proclaims his universal rule and exercises his justice on all who reject his rule or defy his commands (Deut 7:10; Ps 149; Prov 15:25; Mic 5:15; 1 Cor 16:22; Gal 1:8-9; 2 Thes 1:5-10).<\/p>\n<p>For God’s people, retribution serves as his discipline. It is intended to restore covenant fellowship with him (see Isa 44:22; Jer 3:12-14; Lam 3:19-33; Hos 14:1-2; Joel 2:12-13; see also Heb 12:5-11). When God’s people experience his chastening, they can respond in hope because God’s truth and righteousness will triumph (Ps 58:10-11), and God will redeem and restore his people who trust in him (Lev 26:40-45; Hos 2:2-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:1–7:24; Lev 26:14-39; Ps 7:6-17; 57:6; 95:8-11; Prov 6:27-35; 26:27; Mic 2:1-3; Rom 2:5-16; Gal 6:7-8; Heb 10:26-31; 12:5-11, 25-29<\/p>","summary_ro":"Retribution God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing. The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. Retribution means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral ...","summary_en":"Retribution God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing. The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. Retribution means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87412,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Retribution","title_en":"Retribution","content_ro":"<h3>Retribution<\/h3>\n<p>God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing.<\/p>\n<p>The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. <em>Retribution<\/em> means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral order is woven into the fabric of the world and must be maintained or restored (see Ps 7:14-16; Prov 11:17-21; 26:27).<\/p>\n<p>God maintains moral order by meting out justice, punishing wickedness, and rewarding right behavior (Gal 6:7-8). Since God oversees the world, it is never entirely overwhelmed by moral chaos; God holds people accountable for what they do. The judgment and exile of Adam and Eve (Gen 3:8-24), Cain’s sentence (4:10-15), and the worldwide flood and annihilation (chs 6–7) are examples of God’s retribution. These events reveal a sovereign God who exacts just punishment in the context of his good intentions for the world (see also Num 16; Deut 30:15-20; Josh 7; Mic 2:1-3).<\/p>\n<p>Retribution is an application of God’s righteousness; it purifies the world for his kingdom of peace. Through retribution, the divine King proclaims his universal rule and exercises his justice on all who reject his rule or defy his commands (Deut 7:10; Ps 149; Prov 15:25; Mic 5:15; 1 Cor 16:22; Gal 1:8-9; 2 Thes 1:5-10).<\/p>\n<p>For God’s people, retribution serves as his discipline. It is intended to restore covenant fellowship with him (see Isa 44:22; Jer 3:12-14; Lam 3:19-33; Hos 14:1-2; Joel 2:12-13; see also Heb 12:5-11). When God’s people experience his chastening, they can respond in hope because God’s truth and righteousness will triumph (Ps 58:10-11), and God will redeem and restore his people who trust in him (Lev 26:40-45; Hos 2:2-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:1–7:24; Lev 26:14-39; Ps 7:6-17; 57:6; 95:8-11; Prov 6:27-35; 26:27; Mic 2:1-3; Rom 2:5-16; Gal 6:7-8; Heb 10:26-31; 12:5-11, 25-29<\/p>","content_en":"<h3>Retribution<\/h3>\n<p>God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing.<\/p>\n<p>The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. <em>Retribution<\/em> means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral order is woven into the fabric of the world and must be maintained or restored (see Ps 7:14-16; Prov 11:17-21; 26:27).<\/p>\n<p>God maintains moral order by meting out justice, punishing wickedness, and rewarding right behavior (Gal 6:7-8). Since God oversees the world, it is never entirely overwhelmed by moral chaos; God holds people accountable for what they do. The judgment and exile of Adam and Eve (Gen 3:8-24), Cain’s sentence (4:10-15), and the worldwide flood and annihilation (chs 6–7) are examples of God’s retribution. These events reveal a sovereign God who exacts just punishment in the context of his good intentions for the world (see also Num 16; Deut 30:15-20; Josh 7; Mic 2:1-3).<\/p>\n<p>Retribution is an application of God’s righteousness; it purifies the world for his kingdom of peace. Through retribution, the divine King proclaims his universal rule and exercises his justice on all who reject his rule or defy his commands (Deut 7:10; Ps 149; Prov 15:25; Mic 5:15; 1 Cor 16:22; Gal 1:8-9; 2 Thes 1:5-10).<\/p>\n<p>For God’s people, retribution serves as his discipline. It is intended to restore covenant fellowship with him (see Isa 44:22; Jer 3:12-14; Lam 3:19-33; Hos 14:1-2; Joel 2:12-13; see also Heb 12:5-11). When God’s people experience his chastening, they can respond in hope because God’s truth and righteousness will triumph (Ps 58:10-11), and God will redeem and restore his people who trust in him (Lev 26:40-45; Hos 2:2-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:1–7:24; Lev 26:14-39; Ps 7:6-17; 57:6; 95:8-11; Prov 6:27-35; 26:27; Mic 2:1-3; Rom 2:5-16; Gal 6:7-8; Heb 10:26-31; 12:5-11, 25-29<\/p>","summary_ro":"Retribution God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing. The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. Retribution means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral ...","summary_en":"Retribution God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing. The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. Retribution means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115038,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Retribution","title_en":"Retribution","content_ro":"<h3>Retribution<\/h3>\n<p>God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing.<\/p>\n<p>The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. <em>Retribution<\/em> means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral order is woven into the fabric of the world and must be maintained or restored (see Ps 7:14-16; Prov 11:17-21; 26:27).<\/p>\n<p>God maintains moral order by meting out justice, punishing wickedness, and rewarding right behavior (Gal 6:7-8). Since God oversees the world, it is never entirely overwhelmed by moral chaos; God holds people accountable for what they do. The judgment and exile of Adam and Eve (Gen 3:8-24), Cain’s sentence (4:10-15), and the worldwide flood and annihilation (chs 6–7) are examples of God’s retribution. These events reveal a sovereign God who exacts just punishment in the context of his good intentions for the world (see also Num 16; Deut 30:15-20; Josh 7; Mic 2:1-3).<\/p>\n<p>Retribution is an application of God’s righteousness; it purifies the world for his kingdom of peace. Through retribution, the divine King proclaims his universal rule and exercises his justice on all who reject his rule or defy his commands (Deut 7:10; Ps 149; Prov 15:25; Mic 5:15; 1 Cor 16:22; Gal 1:8-9; 2 Thes 1:5-10).<\/p>\n<p>For God’s people, retribution serves as his discipline. It is intended to restore covenant fellowship with him (see Isa 44:22; Jer 3:12-14; Lam 3:19-33; Hos 14:1-2; Joel 2:12-13; see also Heb 12:5-11). When God’s people experience his chastening, they can respond in hope because God’s truth and righteousness will triumph (Ps 58:10-11), and God will redeem and restore his people who trust in him (Lev 26:40-45; Hos 2:2-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:1–7:24; Lev 26:14-39; Ps 7:6-17; 57:6; 95:8-11; Prov 6:27-35; 26:27; Mic 2:1-3; Rom 2:5-16; Gal 6:7-8; Heb 10:26-31; 12:5-11, 25-29<\/p>","content_en":"<h3>Retribution<\/h3>\n<p>God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing.<\/p>\n<p>The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. <em>Retribution<\/em> means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral order is woven into the fabric of the world and must be maintained or restored (see Ps 7:14-16; Prov 11:17-21; 26:27).<\/p>\n<p>God maintains moral order by meting out justice, punishing wickedness, and rewarding right behavior (Gal 6:7-8). Since God oversees the world, it is never entirely overwhelmed by moral chaos; God holds people accountable for what they do. The judgment and exile of Adam and Eve (Gen 3:8-24), Cain’s sentence (4:10-15), and the worldwide flood and annihilation (chs 6–7) are examples of God’s retribution. These events reveal a sovereign God who exacts just punishment in the context of his good intentions for the world (see also Num 16; Deut 30:15-20; Josh 7; Mic 2:1-3).<\/p>\n<p>Retribution is an application of God’s righteousness; it purifies the world for his kingdom of peace. Through retribution, the divine King proclaims his universal rule and exercises his justice on all who reject his rule or defy his commands (Deut 7:10; Ps 149; Prov 15:25; Mic 5:15; 1 Cor 16:22; Gal 1:8-9; 2 Thes 1:5-10).<\/p>\n<p>For God’s people, retribution serves as his discipline. It is intended to restore covenant fellowship with him (see Isa 44:22; Jer 3:12-14; Lam 3:19-33; Hos 14:1-2; Joel 2:12-13; see also Heb 12:5-11). When God’s people experience his chastening, they can respond in hope because God’s truth and righteousness will triumph (Ps 58:10-11), and God will redeem and restore his people who trust in him (Lev 26:40-45; Hos 2:2-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:1–7:24; Lev 26:14-39; Ps 7:6-17; 57:6; 95:8-11; Prov 6:27-35; 26:27; Mic 2:1-3; Rom 2:5-16; Gal 6:7-8; Heb 10:26-31; 12:5-11, 25-29<\/p>","summary_ro":"Retribution God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing. The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. Retribution means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral ...","summary_en":"Retribution God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing. The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. Retribution means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142664,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Retribution","title_en":"Retribution","content_ro":"<h3>Retribution<\/h3>\n<p>God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing.<\/p>\n<p>The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. <em>Retribution<\/em> means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral order is woven into the fabric of the world and must be maintained or restored (see Ps 7:14-16; Prov 11:17-21; 26:27).<\/p>\n<p>God maintains moral order by meting out justice, punishing wickedness, and rewarding right behavior (Gal 6:7-8). Since God oversees the world, it is never entirely overwhelmed by moral chaos; God holds people accountable for what they do. The judgment and exile of Adam and Eve (Gen 3:8-24), Cain’s sentence (4:10-15), and the worldwide flood and annihilation (chs 6–7) are examples of God’s retribution. These events reveal a sovereign God who exacts just punishment in the context of his good intentions for the world (see also Num 16; Deut 30:15-20; Josh 7; Mic 2:1-3).<\/p>\n<p>Retribution is an application of God’s righteousness; it purifies the world for his kingdom of peace. Through retribution, the divine King proclaims his universal rule and exercises his justice on all who reject his rule or defy his commands (Deut 7:10; Ps 149; Prov 15:25; Mic 5:15; 1 Cor 16:22; Gal 1:8-9; 2 Thes 1:5-10).<\/p>\n<p>For God’s people, retribution serves as his discipline. It is intended to restore covenant fellowship with him (see Isa 44:22; Jer 3:12-14; Lam 3:19-33; Hos 14:1-2; Joel 2:12-13; see also Heb 12:5-11). When God’s people experience his chastening, they can respond in hope because God’s truth and righteousness will triumph (Ps 58:10-11), and God will redeem and restore his people who trust in him (Lev 26:40-45; Hos 2:2-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:1–7:24; Lev 26:14-39; Ps 7:6-17; 57:6; 95:8-11; Prov 6:27-35; 26:27; Mic 2:1-3; Rom 2:5-16; Gal 6:7-8; Heb 10:26-31; 12:5-11, 25-29<\/p>","content_en":"<h3>Retribution<\/h3>\n<p>God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing.<\/p>\n<p>The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. <em>Retribution<\/em> means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral order is woven into the fabric of the world and must be maintained or restored (see Ps 7:14-16; Prov 11:17-21; 26:27).<\/p>\n<p>God maintains moral order by meting out justice, punishing wickedness, and rewarding right behavior (Gal 6:7-8). Since God oversees the world, it is never entirely overwhelmed by moral chaos; God holds people accountable for what they do. The judgment and exile of Adam and Eve (Gen 3:8-24), Cain’s sentence (4:10-15), and the worldwide flood and annihilation (chs 6–7) are examples of God’s retribution. These events reveal a sovereign God who exacts just punishment in the context of his good intentions for the world (see also Num 16; Deut 30:15-20; Josh 7; Mic 2:1-3).<\/p>\n<p>Retribution is an application of God’s righteousness; it purifies the world for his kingdom of peace. Through retribution, the divine King proclaims his universal rule and exercises his justice on all who reject his rule or defy his commands (Deut 7:10; Ps 149; Prov 15:25; Mic 5:15; 1 Cor 16:22; Gal 1:8-9; 2 Thes 1:5-10).<\/p>\n<p>For God’s people, retribution serves as his discipline. It is intended to restore covenant fellowship with him (see Isa 44:22; Jer 3:12-14; Lam 3:19-33; Hos 14:1-2; Joel 2:12-13; see also Heb 12:5-11). When God’s people experience his chastening, they can respond in hope because God’s truth and righteousness will triumph (Ps 58:10-11), and God will redeem and restore his people who trust in him (Lev 26:40-45; Hos 2:2-23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:1–7:24; Lev 26:14-39; Ps 7:6-17; 57:6; 95:8-11; Prov 6:27-35; 26:27; Mic 2:1-3; Rom 2:5-16; Gal 6:7-8; Heb 10:26-31; 12:5-11, 25-29<\/p>","summary_ro":"Retribution God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing. The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. Retribution means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral ...","summary_en":"Retribution God gave humans the commission of procreating and caring for the world (Gen 1:28). But as humanity multiplied, spiritual wickedness, violence, and murder also multiplied (4:8, 23; 6:5, 11-13), resulting in a corrupt world that required cleansing. The purpose of the Flood was to enact God’s global cleansing and retribution against evildoers. Retribution means “giving what is due” and usually refers to recompense for wrongdoing. Retribution is motivated by the conviction that moral ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"41":[{"id":40356,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"The Spiritual Significance of Circumcision","title_en":"The Spiritual Significance of Circumcision","content_ro":"<h3>The Spiritual Significance of Circumcision<\/h3>\n<blockquote><p>The hygienic act of circumcision symbolized the need for cleansing if the holy God was to enter into relationship with an unholy people. At first it was God’s intention to let the ritual teach its own lesson. In Genesis 17:9-27 the observance merely serves as the covenant seal; Abraham is given little explanation of the significance of the rite itself. Later Moses used the expression “uncircumcised lips” to describe his unskilled speech (Ex 6:12, 30). When Israel entered the Promised Land, the yield of its fruit trees was to be considered “uncircumcised” for the first three years; after that it would be holy to the Lord (Lv 19:23-24).<\/p><\/blockquote>\n<p>By the time of the exodus, it became evident that circumcision had to do with ethical as well as physical considerations. In Deuteronomy 10:16 Moses exhorted the people to circumcise the foreskins of their hearts, and in Deuteronomy 30:6 this command assumes the form of a promise: “The <span>Lord<\/span> your God will circumcise your heart and theheart of your offspring, so that you will love the <span>Lord<\/span> your God with all your heart and with all your soul” (<span>rsv<\/span>).<\/p>\n<p>Sin in the lives of the chosen people made their circumcision meaningless before God. Thus Moses told the Israelites to humble their uncircumcised hearts (Lv 26:41). The prophets further develop this teaching. Jeremiah urged the citizens of Judah to remove the foreskins of their hearts to avoid God’s wrath because of their evil ways (Jer 4:4), warning that the “uncircumcised ears” of Israel were not sensitive to the word of the Lord (Jer 6:10, <span>rsv<\/span> mg). Judgment will come upon Egypt, Edom, Ammon, Moab, and Judah, declares God, for “I am going to punish all who are circumcised only in flesh . . . for all these nations, and the whole House of Israel too, are uncircumcised at heart” (Jer 9:24-25, JB). Through Ezekiel the Lord complains that the temple has been profaned by the admission of aliens uncircumcised in heart and flesh (Ez 44:7, 9). Isaiah looks forward to the day when there will be a new Jerusalem into which the uncircumcised and unclean will no longer come.<\/p>","content_en":"<h3>The Spiritual Significance of Circumcision<\/h3>\n<blockquote><p>The hygienic act of circumcision symbolized the need for cleansing if the holy God was to enter into relationship with an unholy people. At first it was God’s intention to let the ritual teach its own lesson. In Genesis 17:9-27 the observance merely serves as the covenant seal; Abraham is given little explanation of the significance of the rite itself. Later Moses used the expression “uncircumcised lips” to describe his unskilled speech (Ex 6:12, 30). When Israel entered the Promised Land, the yield of its fruit trees was to be considered “uncircumcised” for the first three years; after that it would be holy to the Lord (Lv 19:23-24).<\/p><\/blockquote>\n<p>By the time of the exodus, it became evident that circumcision had to do with ethical as well as physical considerations. In Deuteronomy 10:16 Moses exhorted the people to circumcise the foreskins of their hearts, and in Deuteronomy 30:6 this command assumes the form of a promise: “The <span>Lord<\/span> your God will circumcise your heart and theheart of your offspring, so that you will love the <span>Lord<\/span> your God with all your heart and with all your soul” (<span>rsv<\/span>).<\/p>\n<p>Sin in the lives of the chosen people made their circumcision meaningless before God. Thus Moses told the Israelites to humble their uncircumcised hearts (Lv 26:41). The prophets further develop this teaching. Jeremiah urged the citizens of Judah to remove the foreskins of their hearts to avoid God’s wrath because of their evil ways (Jer 4:4), warning that the “uncircumcised ears” of Israel were not sensitive to the word of the Lord (Jer 6:10, <span>rsv<\/span> mg). Judgment will come upon Egypt, Edom, Ammon, Moab, and Judah, declares God, for “I am going to punish all who are circumcised only in flesh . . . for all these nations, and the whole House of Israel too, are uncircumcised at heart” (Jer 9:24-25, JB). Through Ezekiel the Lord complains that the temple has been profaned by the admission of aliens uncircumcised in heart and flesh (Ez 44:7, 9). Isaiah looks forward to the day when there will be a new Jerusalem into which the uncircumcised and unclean will no longer come.<\/p>","summary_ro":"The Spiritual Significance of Circumcision The hygienic act of circumcision symbolized the need for cleansing if the holy God was to enter into relationship with an unholy people. At first it was God’s intention to let the ritual teach its own lesson. In Genesis 17:9-27 the observance merely serves as the covenant seal; Abraham is given little explanation of the significance of the rite itself. Later Moses used the expression “uncircumcised lips” to describe his unskilled speech (Ex 6:12, 30)...","summary_en":"The Spiritual Significance of Circumcision The hygienic act of circumcision symbolized the need for cleansing if the holy God was to enter into relationship with an unholy people. At first it was God’s intention to let the ritual teach its own lesson. In Genesis 17:9-27 the observance merely serves as the covenant seal; Abraham is given little explanation of the significance of the rite itself. Later Moses used the expression “uncircumcised lips” to describe his unskilled speech (Ex 6:12, 30)...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44390,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:41","title_en":"Study Note: Leviticul 26:41","content_ro":"<p><strong>26:41<\/strong> Physical circumcision of males was the mark of God’s covenant with Israel (Gen 17:9-14; Exod 4:25-26). <em>Stubborn hearts<\/em> (literally <em>uncircumcised hearts<\/em>) do not love God and demonstrate it by persistent disobedience. God promised to “circumcise” Israel’s uncircumcised hearts so that the people could love him (see also Deut 10:16; 30:6; Jer 4:4; Ezek 36:25-27).<\/p>","content_en":"<p><strong>26:41<\/strong> Physical circumcision of males was the mark of God’s covenant with Israel (Gen 17:9-14; Exod 4:25-26). <em>Stubborn hearts<\/em> (literally <em>uncircumcised hearts<\/em>) do not love God and demonstrate it by persistent disobedience. God promised to “circumcise” Israel’s uncircumcised hearts so that the people could love him (see also Deut 10:16; 30:6; Jer 4:4; Ezek 36:25-27).<\/p>","summary_ro":"26:41 Physical circumcision of males was the mark of God’s covenant with Israel (Gen 17:9-14; Exod 4:25-26). Stubborn hearts (literally uncircumcised hearts) do not love God and demonstrate it by persistent disobedience. God promised to “circumcise” Israel’s uncircumcised hearts so that the people could love him (see also Deut 10:16; 30:6; Jer 4:4; Ezek 36:25-27).","summary_en":"26:41 Physical circumcision of males was the mark of God’s covenant with Israel (Gen 17:9-14; Exod 4:25-26). Stubborn hearts (literally uncircumcised hearts) do not love God and demonstrate it by persistent disobedience. God promised to “circumcise” Israel’s uncircumcised hearts so that the people could love him (see also Deut 10:16; 30:6; Jer 4:4; Ezek 36:25-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72016,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:41","title_en":"Study Note: Leviticul 26:41","content_ro":"<p><strong>26:41<\/strong> Physical circumcision of males was the mark of God’s covenant with Israel (Gen 17:9-14; Exod 4:25-26). <em>Stubborn hearts<\/em> (literally <em>uncircumcised hearts<\/em>) do not love God and demonstrate it by persistent disobedience. God promised to “circumcise” Israel’s uncircumcised hearts so that the people could love him (see also Deut 10:16; 30:6; Jer 4:4; Ezek 36:25-27).<\/p>","content_en":"<p><strong>26:41<\/strong> Physical circumcision of males was the mark of God’s covenant with Israel (Gen 17:9-14; Exod 4:25-26). <em>Stubborn hearts<\/em> (literally <em>uncircumcised hearts<\/em>) do not love God and demonstrate it by persistent disobedience. God promised to “circumcise” Israel’s uncircumcised hearts so that the people could love him (see also Deut 10:16; 30:6; Jer 4:4; Ezek 36:25-27).<\/p>","summary_ro":"26:41 Physical circumcision of males was the mark of God’s covenant with Israel (Gen 17:9-14; Exod 4:25-26). Stubborn hearts (literally uncircumcised hearts) do not love God and demonstrate it by persistent disobedience. God promised to “circumcise” Israel’s uncircumcised hearts so that the people could love him (see also Deut 10:16; 30:6; Jer 4:4; Ezek 36:25-27).","summary_en":"26:41 Physical circumcision of males was the mark of God’s covenant with Israel (Gen 17:9-14; Exod 4:25-26). Stubborn hearts (literally uncircumcised hearts) do not love God and demonstrate it by persistent disobedience. God promised to “circumcise” Israel’s uncircumcised hearts so that the people could love him (see also Deut 10:16; 30:6; Jer 4:4; Ezek 36:25-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99642,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:41","title_en":"Study Note: Leviticul 26:41","content_ro":"<p><strong>26:41<\/strong> Physical circumcision of males was the mark of God’s covenant with Israel (Gen 17:9-14; Exod 4:25-26). <em>Stubborn hearts<\/em> (literally <em>uncircumcised hearts<\/em>) do not love God and demonstrate it by persistent disobedience. God promised to “circumcise” Israel’s uncircumcised hearts so that the people could love him (see also Deut 10:16; 30:6; Jer 4:4; Ezek 36:25-27).<\/p>","content_en":"<p><strong>26:41<\/strong> Physical circumcision of males was the mark of God’s covenant with Israel (Gen 17:9-14; Exod 4:25-26). <em>Stubborn hearts<\/em> (literally <em>uncircumcised hearts<\/em>) do not love God and demonstrate it by persistent disobedience. God promised to “circumcise” Israel’s uncircumcised hearts so that the people could love him (see also Deut 10:16; 30:6; Jer 4:4; Ezek 36:25-27).<\/p>","summary_ro":"26:41 Physical circumcision of males was the mark of God’s covenant with Israel (Gen 17:9-14; Exod 4:25-26). Stubborn hearts (literally uncircumcised hearts) do not love God and demonstrate it by persistent disobedience. God promised to “circumcise” Israel’s uncircumcised hearts so that the people could love him (see also Deut 10:16; 30:6; Jer 4:4; Ezek 36:25-27).","summary_en":"26:41 Physical circumcision of males was the mark of God’s covenant with Israel (Gen 17:9-14; Exod 4:25-26). Stubborn hearts (literally uncircumcised hearts) do not love God and demonstrate it by persistent disobedience. God promised to “circumcise” Israel’s uncircumcised hearts so that the people could love him (see also Deut 10:16; 30:6; Jer 4:4; Ezek 36:25-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127268,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:41","title_en":"Study Note: Leviticul 26:41","content_ro":"<p><strong>26:41<\/strong> Physical circumcision of males was the mark of God’s covenant with Israel (Gen 17:9-14; Exod 4:25-26). <em>Stubborn hearts<\/em> (literally <em>uncircumcised hearts<\/em>) do not love God and demonstrate it by persistent disobedience. God promised to “circumcise” Israel’s uncircumcised hearts so that the people could love him (see also Deut 10:16; 30:6; Jer 4:4; Ezek 36:25-27).<\/p>","content_en":"<p><strong>26:41<\/strong> Physical circumcision of males was the mark of God’s covenant with Israel (Gen 17:9-14; Exod 4:25-26). <em>Stubborn hearts<\/em> (literally <em>uncircumcised hearts<\/em>) do not love God and demonstrate it by persistent disobedience. God promised to “circumcise” Israel’s uncircumcised hearts so that the people could love him (see also Deut 10:16; 30:6; Jer 4:4; Ezek 36:25-27).<\/p>","summary_ro":"26:41 Physical circumcision of males was the mark of God’s covenant with Israel (Gen 17:9-14; Exod 4:25-26). Stubborn hearts (literally uncircumcised hearts) do not love God and demonstrate it by persistent disobedience. God promised to “circumcise” Israel’s uncircumcised hearts so that the people could love him (see also Deut 10:16; 30:6; Jer 4:4; Ezek 36:25-27).","summary_en":"26:41 Physical circumcision of males was the mark of God’s covenant with Israel (Gen 17:9-14; Exod 4:25-26). Stubborn hearts (literally uncircumcised hearts) do not love God and demonstrate it by persistent disobedience. God promised to “circumcise” Israel’s uncircumcised hearts so that the people could love him (see also Deut 10:16; 30:6; Jer 4:4; Ezek 36:25-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59918,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Circumcision","title_en":"Circumcision","content_ro":"<h3>Circumcision<\/h3>\n<p>Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26).<\/p>\n<p>God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-14) and remind them to live in faithfulness to the covenant.<\/p>\n<p>Although circumcision was applied to adult males when they joined the covenant community (Gen 17:23-27; Exod 12:48; Josh 5:3-7), it was usually performed on infants (Gen 21:4; Lev 12:3), who received God’s promises and membership in the covenant community through their parents. Faith was required in order to receive God’s blessings, however, as can be seen in the differentiation between Ishmael and Isaac, Esau and Jacob, and Joseph and his brothers. Non-Israelites could also obligate themselves to Israel’s covenant (Exod 12:48; cp. Gen 34:15-24), and circumcision marked their inclusion into the worshiping community (e.g., Exod 12:44).<\/p>\n<p>Circumcision would help Israel recognize and remember that they must lay aside natural impurity. God’s people had to be loyal to the covenant, to the family, and to their own marriages. Intermarriage with uncircumcised people who were not of the covenant was a violation of the covenant. Any man who refused to be circumcised (physically <em>cut<\/em> in this symbolic way) would be <em>cut<\/em> off from the covenant people because of his disobedience to God’s command (Gen 17:14).<\/p>\n<p>Circumcision is a symbol of separation from the world, of purity, and of loyalty to the covenant. It provides the powerful metaphor of “circumcision of the heart,” which designates a heart that is committed to God and is inwardly set apart to God, rather than being stubbornly resistant (Lev 26:41; Deut 30:6; Jer 4:4; 9:26; Eph 2:11). Circumcision of the heart evidences salvation and fellowship with God (see Ezek 18:31-32; 36:25-27; Rom 2:28-29; 4:11).<\/p>\n<p>When Jesus Christ established God’s new covenant, he fulfilled the requirements of the old covenant. It is not necessary for Gentile believers to be circumcised, since they are incorporated into the people of God through faith in Christ (Acts 15:1-29; Rom 2:25-29; Gal 2:1-10; 6:15; Col 2:11-12). One must turn in confidence to God and his promises, lay aside sinful behavior and the customs of the world, and live a new life by faith (see Jer 31:33-34; Rom 8:1-17; Gal 5:16–6:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:9-14, 23-27; 21:4; 34:1-26; Exod 4:24-26; 12:48; Lev 12:3; Josh 5:2-8; Jer 9:25-26; Ezek 44:7-9; Luke 1:59; 2:21; Acts 15:1-31; 16:1-5; Rom 2:25-29; 1 Cor 7:17-19; Gal 5:1-6, 11-12; 6:12-16; Eph 2:11-18; Phil 3:2-7; Col 2:11; 3:11<\/p>","content_en":"<h3>Circumcision<\/h3>\n<p>Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26).<\/p>\n<p>God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-14) and remind them to live in faithfulness to the covenant.<\/p>\n<p>Although circumcision was applied to adult males when they joined the covenant community (Gen 17:23-27; Exod 12:48; Josh 5:3-7), it was usually performed on infants (Gen 21:4; Lev 12:3), who received God’s promises and membership in the covenant community through their parents. Faith was required in order to receive God’s blessings, however, as can be seen in the differentiation between Ishmael and Isaac, Esau and Jacob, and Joseph and his brothers. Non-Israelites could also obligate themselves to Israel’s covenant (Exod 12:48; cp. Gen 34:15-24), and circumcision marked their inclusion into the worshiping community (e.g., Exod 12:44).<\/p>\n<p>Circumcision would help Israel recognize and remember that they must lay aside natural impurity. God’s people had to be loyal to the covenant, to the family, and to their own marriages. Intermarriage with uncircumcised people who were not of the covenant was a violation of the covenant. Any man who refused to be circumcised (physically <em>cut<\/em> in this symbolic way) would be <em>cut<\/em> off from the covenant people because of his disobedience to God’s command (Gen 17:14).<\/p>\n<p>Circumcision is a symbol of separation from the world, of purity, and of loyalty to the covenant. It provides the powerful metaphor of “circumcision of the heart,” which designates a heart that is committed to God and is inwardly set apart to God, rather than being stubbornly resistant (Lev 26:41; Deut 30:6; Jer 4:4; 9:26; Eph 2:11). Circumcision of the heart evidences salvation and fellowship with God (see Ezek 18:31-32; 36:25-27; Rom 2:28-29; 4:11).<\/p>\n<p>When Jesus Christ established God’s new covenant, he fulfilled the requirements of the old covenant. It is not necessary for Gentile believers to be circumcised, since they are incorporated into the people of God through faith in Christ (Acts 15:1-29; Rom 2:25-29; Gal 2:1-10; 6:15; Col 2:11-12). One must turn in confidence to God and his promises, lay aside sinful behavior and the customs of the world, and live a new life by faith (see Jer 31:33-34; Rom 8:1-17; Gal 5:16–6:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:9-14, 23-27; 21:4; 34:1-26; Exod 4:24-26; 12:48; Lev 12:3; Josh 5:2-8; Jer 9:25-26; Ezek 44:7-9; Luke 1:59; 2:21; Acts 15:1-31; 16:1-5; Rom 2:25-29; 1 Cor 7:17-19; Gal 5:1-6, 11-12; 6:12-16; Eph 2:11-18; Phil 3:2-7; Col 2:11; 3:11<\/p>","summary_ro":"Circumcision Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26). God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-...","summary_en":"Circumcision Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26). God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87544,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Circumcision","title_en":"Circumcision","content_ro":"<h3>Circumcision<\/h3>\n<p>Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26).<\/p>\n<p>God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-14) and remind them to live in faithfulness to the covenant.<\/p>\n<p>Although circumcision was applied to adult males when they joined the covenant community (Gen 17:23-27; Exod 12:48; Josh 5:3-7), it was usually performed on infants (Gen 21:4; Lev 12:3), who received God’s promises and membership in the covenant community through their parents. Faith was required in order to receive God’s blessings, however, as can be seen in the differentiation between Ishmael and Isaac, Esau and Jacob, and Joseph and his brothers. Non-Israelites could also obligate themselves to Israel’s covenant (Exod 12:48; cp. Gen 34:15-24), and circumcision marked their inclusion into the worshiping community (e.g., Exod 12:44).<\/p>\n<p>Circumcision would help Israel recognize and remember that they must lay aside natural impurity. God’s people had to be loyal to the covenant, to the family, and to their own marriages. Intermarriage with uncircumcised people who were not of the covenant was a violation of the covenant. Any man who refused to be circumcised (physically <em>cut<\/em> in this symbolic way) would be <em>cut<\/em> off from the covenant people because of his disobedience to God’s command (Gen 17:14).<\/p>\n<p>Circumcision is a symbol of separation from the world, of purity, and of loyalty to the covenant. It provides the powerful metaphor of “circumcision of the heart,” which designates a heart that is committed to God and is inwardly set apart to God, rather than being stubbornly resistant (Lev 26:41; Deut 30:6; Jer 4:4; 9:26; Eph 2:11). Circumcision of the heart evidences salvation and fellowship with God (see Ezek 18:31-32; 36:25-27; Rom 2:28-29; 4:11).<\/p>\n<p>When Jesus Christ established God’s new covenant, he fulfilled the requirements of the old covenant. It is not necessary for Gentile believers to be circumcised, since they are incorporated into the people of God through faith in Christ (Acts 15:1-29; Rom 2:25-29; Gal 2:1-10; 6:15; Col 2:11-12). One must turn in confidence to God and his promises, lay aside sinful behavior and the customs of the world, and live a new life by faith (see Jer 31:33-34; Rom 8:1-17; Gal 5:16–6:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:9-14, 23-27; 21:4; 34:1-26; Exod 4:24-26; 12:48; Lev 12:3; Josh 5:2-8; Jer 9:25-26; Ezek 44:7-9; Luke 1:59; 2:21; Acts 15:1-31; 16:1-5; Rom 2:25-29; 1 Cor 7:17-19; Gal 5:1-6, 11-12; 6:12-16; Eph 2:11-18; Phil 3:2-7; Col 2:11; 3:11<\/p>","content_en":"<h3>Circumcision<\/h3>\n<p>Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26).<\/p>\n<p>God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-14) and remind them to live in faithfulness to the covenant.<\/p>\n<p>Although circumcision was applied to adult males when they joined the covenant community (Gen 17:23-27; Exod 12:48; Josh 5:3-7), it was usually performed on infants (Gen 21:4; Lev 12:3), who received God’s promises and membership in the covenant community through their parents. Faith was required in order to receive God’s blessings, however, as can be seen in the differentiation between Ishmael and Isaac, Esau and Jacob, and Joseph and his brothers. Non-Israelites could also obligate themselves to Israel’s covenant (Exod 12:48; cp. Gen 34:15-24), and circumcision marked their inclusion into the worshiping community (e.g., Exod 12:44).<\/p>\n<p>Circumcision would help Israel recognize and remember that they must lay aside natural impurity. God’s people had to be loyal to the covenant, to the family, and to their own marriages. Intermarriage with uncircumcised people who were not of the covenant was a violation of the covenant. Any man who refused to be circumcised (physically <em>cut<\/em> in this symbolic way) would be <em>cut<\/em> off from the covenant people because of his disobedience to God’s command (Gen 17:14).<\/p>\n<p>Circumcision is a symbol of separation from the world, of purity, and of loyalty to the covenant. It provides the powerful metaphor of “circumcision of the heart,” which designates a heart that is committed to God and is inwardly set apart to God, rather than being stubbornly resistant (Lev 26:41; Deut 30:6; Jer 4:4; 9:26; Eph 2:11). Circumcision of the heart evidences salvation and fellowship with God (see Ezek 18:31-32; 36:25-27; Rom 2:28-29; 4:11).<\/p>\n<p>When Jesus Christ established God’s new covenant, he fulfilled the requirements of the old covenant. It is not necessary for Gentile believers to be circumcised, since they are incorporated into the people of God through faith in Christ (Acts 15:1-29; Rom 2:25-29; Gal 2:1-10; 6:15; Col 2:11-12). One must turn in confidence to God and his promises, lay aside sinful behavior and the customs of the world, and live a new life by faith (see Jer 31:33-34; Rom 8:1-17; Gal 5:16–6:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:9-14, 23-27; 21:4; 34:1-26; Exod 4:24-26; 12:48; Lev 12:3; Josh 5:2-8; Jer 9:25-26; Ezek 44:7-9; Luke 1:59; 2:21; Acts 15:1-31; 16:1-5; Rom 2:25-29; 1 Cor 7:17-19; Gal 5:1-6, 11-12; 6:12-16; Eph 2:11-18; Phil 3:2-7; Col 2:11; 3:11<\/p>","summary_ro":"Circumcision Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26). God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-...","summary_en":"Circumcision Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26). God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115170,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Circumcision","title_en":"Circumcision","content_ro":"<h3>Circumcision<\/h3>\n<p>Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26).<\/p>\n<p>God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-14) and remind them to live in faithfulness to the covenant.<\/p>\n<p>Although circumcision was applied to adult males when they joined the covenant community (Gen 17:23-27; Exod 12:48; Josh 5:3-7), it was usually performed on infants (Gen 21:4; Lev 12:3), who received God’s promises and membership in the covenant community through their parents. Faith was required in order to receive God’s blessings, however, as can be seen in the differentiation between Ishmael and Isaac, Esau and Jacob, and Joseph and his brothers. Non-Israelites could also obligate themselves to Israel’s covenant (Exod 12:48; cp. Gen 34:15-24), and circumcision marked their inclusion into the worshiping community (e.g., Exod 12:44).<\/p>\n<p>Circumcision would help Israel recognize and remember that they must lay aside natural impurity. God’s people had to be loyal to the covenant, to the family, and to their own marriages. Intermarriage with uncircumcised people who were not of the covenant was a violation of the covenant. Any man who refused to be circumcised (physically <em>cut<\/em> in this symbolic way) would be <em>cut<\/em> off from the covenant people because of his disobedience to God’s command (Gen 17:14).<\/p>\n<p>Circumcision is a symbol of separation from the world, of purity, and of loyalty to the covenant. It provides the powerful metaphor of “circumcision of the heart,” which designates a heart that is committed to God and is inwardly set apart to God, rather than being stubbornly resistant (Lev 26:41; Deut 30:6; Jer 4:4; 9:26; Eph 2:11). Circumcision of the heart evidences salvation and fellowship with God (see Ezek 18:31-32; 36:25-27; Rom 2:28-29; 4:11).<\/p>\n<p>When Jesus Christ established God’s new covenant, he fulfilled the requirements of the old covenant. It is not necessary for Gentile believers to be circumcised, since they are incorporated into the people of God through faith in Christ (Acts 15:1-29; Rom 2:25-29; Gal 2:1-10; 6:15; Col 2:11-12). One must turn in confidence to God and his promises, lay aside sinful behavior and the customs of the world, and live a new life by faith (see Jer 31:33-34; Rom 8:1-17; Gal 5:16–6:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:9-14, 23-27; 21:4; 34:1-26; Exod 4:24-26; 12:48; Lev 12:3; Josh 5:2-8; Jer 9:25-26; Ezek 44:7-9; Luke 1:59; 2:21; Acts 15:1-31; 16:1-5; Rom 2:25-29; 1 Cor 7:17-19; Gal 5:1-6, 11-12; 6:12-16; Eph 2:11-18; Phil 3:2-7; Col 2:11; 3:11<\/p>","content_en":"<h3>Circumcision<\/h3>\n<p>Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26).<\/p>\n<p>God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-14) and remind them to live in faithfulness to the covenant.<\/p>\n<p>Although circumcision was applied to adult males when they joined the covenant community (Gen 17:23-27; Exod 12:48; Josh 5:3-7), it was usually performed on infants (Gen 21:4; Lev 12:3), who received God’s promises and membership in the covenant community through their parents. Faith was required in order to receive God’s blessings, however, as can be seen in the differentiation between Ishmael and Isaac, Esau and Jacob, and Joseph and his brothers. Non-Israelites could also obligate themselves to Israel’s covenant (Exod 12:48; cp. Gen 34:15-24), and circumcision marked their inclusion into the worshiping community (e.g., Exod 12:44).<\/p>\n<p>Circumcision would help Israel recognize and remember that they must lay aside natural impurity. God’s people had to be loyal to the covenant, to the family, and to their own marriages. Intermarriage with uncircumcised people who were not of the covenant was a violation of the covenant. Any man who refused to be circumcised (physically <em>cut<\/em> in this symbolic way) would be <em>cut<\/em> off from the covenant people because of his disobedience to God’s command (Gen 17:14).<\/p>\n<p>Circumcision is a symbol of separation from the world, of purity, and of loyalty to the covenant. It provides the powerful metaphor of “circumcision of the heart,” which designates a heart that is committed to God and is inwardly set apart to God, rather than being stubbornly resistant (Lev 26:41; Deut 30:6; Jer 4:4; 9:26; Eph 2:11). Circumcision of the heart evidences salvation and fellowship with God (see Ezek 18:31-32; 36:25-27; Rom 2:28-29; 4:11).<\/p>\n<p>When Jesus Christ established God’s new covenant, he fulfilled the requirements of the old covenant. It is not necessary for Gentile believers to be circumcised, since they are incorporated into the people of God through faith in Christ (Acts 15:1-29; Rom 2:25-29; Gal 2:1-10; 6:15; Col 2:11-12). One must turn in confidence to God and his promises, lay aside sinful behavior and the customs of the world, and live a new life by faith (see Jer 31:33-34; Rom 8:1-17; Gal 5:16–6:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:9-14, 23-27; 21:4; 34:1-26; Exod 4:24-26; 12:48; Lev 12:3; Josh 5:2-8; Jer 9:25-26; Ezek 44:7-9; Luke 1:59; 2:21; Acts 15:1-31; 16:1-5; Rom 2:25-29; 1 Cor 7:17-19; Gal 5:1-6, 11-12; 6:12-16; Eph 2:11-18; Phil 3:2-7; Col 2:11; 3:11<\/p>","summary_ro":"Circumcision Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26). God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-...","summary_en":"Circumcision Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26). God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142796,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Circumcision","title_en":"Circumcision","content_ro":"<h3>Circumcision<\/h3>\n<p>Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26).<\/p>\n<p>God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-14) and remind them to live in faithfulness to the covenant.<\/p>\n<p>Although circumcision was applied to adult males when they joined the covenant community (Gen 17:23-27; Exod 12:48; Josh 5:3-7), it was usually performed on infants (Gen 21:4; Lev 12:3), who received God’s promises and membership in the covenant community through their parents. Faith was required in order to receive God’s blessings, however, as can be seen in the differentiation between Ishmael and Isaac, Esau and Jacob, and Joseph and his brothers. Non-Israelites could also obligate themselves to Israel’s covenant (Exod 12:48; cp. Gen 34:15-24), and circumcision marked their inclusion into the worshiping community (e.g., Exod 12:44).<\/p>\n<p>Circumcision would help Israel recognize and remember that they must lay aside natural impurity. God’s people had to be loyal to the covenant, to the family, and to their own marriages. Intermarriage with uncircumcised people who were not of the covenant was a violation of the covenant. Any man who refused to be circumcised (physically <em>cut<\/em> in this symbolic way) would be <em>cut<\/em> off from the covenant people because of his disobedience to God’s command (Gen 17:14).<\/p>\n<p>Circumcision is a symbol of separation from the world, of purity, and of loyalty to the covenant. It provides the powerful metaphor of “circumcision of the heart,” which designates a heart that is committed to God and is inwardly set apart to God, rather than being stubbornly resistant (Lev 26:41; Deut 30:6; Jer 4:4; 9:26; Eph 2:11). Circumcision of the heart evidences salvation and fellowship with God (see Ezek 18:31-32; 36:25-27; Rom 2:28-29; 4:11).<\/p>\n<p>When Jesus Christ established God’s new covenant, he fulfilled the requirements of the old covenant. It is not necessary for Gentile believers to be circumcised, since they are incorporated into the people of God through faith in Christ (Acts 15:1-29; Rom 2:25-29; Gal 2:1-10; 6:15; Col 2:11-12). One must turn in confidence to God and his promises, lay aside sinful behavior and the customs of the world, and live a new life by faith (see Jer 31:33-34; Rom 8:1-17; Gal 5:16–6:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:9-14, 23-27; 21:4; 34:1-26; Exod 4:24-26; 12:48; Lev 12:3; Josh 5:2-8; Jer 9:25-26; Ezek 44:7-9; Luke 1:59; 2:21; Acts 15:1-31; 16:1-5; Rom 2:25-29; 1 Cor 7:17-19; Gal 5:1-6, 11-12; 6:12-16; Eph 2:11-18; Phil 3:2-7; Col 2:11; 3:11<\/p>","content_en":"<h3>Circumcision<\/h3>\n<p>Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26).<\/p>\n<p>God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-14) and remind them to live in faithfulness to the covenant.<\/p>\n<p>Although circumcision was applied to adult males when they joined the covenant community (Gen 17:23-27; Exod 12:48; Josh 5:3-7), it was usually performed on infants (Gen 21:4; Lev 12:3), who received God’s promises and membership in the covenant community through their parents. Faith was required in order to receive God’s blessings, however, as can be seen in the differentiation between Ishmael and Isaac, Esau and Jacob, and Joseph and his brothers. Non-Israelites could also obligate themselves to Israel’s covenant (Exod 12:48; cp. Gen 34:15-24), and circumcision marked their inclusion into the worshiping community (e.g., Exod 12:44).<\/p>\n<p>Circumcision would help Israel recognize and remember that they must lay aside natural impurity. God’s people had to be loyal to the covenant, to the family, and to their own marriages. Intermarriage with uncircumcised people who were not of the covenant was a violation of the covenant. Any man who refused to be circumcised (physically <em>cut<\/em> in this symbolic way) would be <em>cut<\/em> off from the covenant people because of his disobedience to God’s command (Gen 17:14).<\/p>\n<p>Circumcision is a symbol of separation from the world, of purity, and of loyalty to the covenant. It provides the powerful metaphor of “circumcision of the heart,” which designates a heart that is committed to God and is inwardly set apart to God, rather than being stubbornly resistant (Lev 26:41; Deut 30:6; Jer 4:4; 9:26; Eph 2:11). Circumcision of the heart evidences salvation and fellowship with God (see Ezek 18:31-32; 36:25-27; Rom 2:28-29; 4:11).<\/p>\n<p>When Jesus Christ established God’s new covenant, he fulfilled the requirements of the old covenant. It is not necessary for Gentile believers to be circumcised, since they are incorporated into the people of God through faith in Christ (Acts 15:1-29; Rom 2:25-29; Gal 2:1-10; 6:15; Col 2:11-12). One must turn in confidence to God and his promises, lay aside sinful behavior and the customs of the world, and live a new life by faith (see Jer 31:33-34; Rom 8:1-17; Gal 5:16–6:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:9-14, 23-27; 21:4; 34:1-26; Exod 4:24-26; 12:48; Lev 12:3; Josh 5:2-8; Jer 9:25-26; Ezek 44:7-9; Luke 1:59; 2:21; Acts 15:1-31; 16:1-5; Rom 2:25-29; 1 Cor 7:17-19; Gal 5:1-6, 11-12; 6:12-16; Eph 2:11-18; Phil 3:2-7; Col 2:11; 3:11<\/p>","summary_ro":"Circumcision Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26). God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-...","summary_en":"Circumcision Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26). God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"42":[{"id":22511,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Land","title_en":"Land","content_ro":"<h3>LAND<\/h3>\n<p>The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were driven from the Garden of Eden, and the earth became cursed. They were forced to toil and sweat in order to subdue the earth and provide for their own subsistence because the harvest was choked by thorns and thistles.<\/p>\n<p>After murdering his brother, Cain receives an individual intensification of the land curse as punishment. He is told that the earth will not yield its produce for him even with hard labor, forcing him to wander from one place to another. With no permanent homeland, Cain is denied the enjoyment of rest and prosperity. Because of sin, the important human aspiration for a sense of place is refused to Cain (Gn 4:12).<\/p>\n<p>After the Flood, which was God’s judgment on an exceedingly wicked human race, humans again provoked God’s wrath; the construction of the Tower of Babel exalts human might apart from God. God intervenes to confuse the people’s language and “scatter them abroad upon the face of the earth” (11:9). Genesis 1–11 is thus characterized by a sequence of narratives describing land loss with its attendant deprivations as a consequence of sin and rebellion against God.<\/p>\n<p class=\"h2\" id=\"LandandtheAbrahamicCovenant\">Land and the Abrahamic Covenant<\/p>\n<p>In the time of Abraham, God intervened in human affairs to provide a special homeland for a select group of people who are set apart unto himself. It is here that the Promised Land theme is introduced in Scripture. God said to Abraham, “Leave your country, your relatives, and your father’s house, and go to the land that I will show you. I will cause you to become the father of a great nation” (Gn 12:1-2, <span>nlt<\/span>). This promise to Abraham is enlarged upon in Genesis 12:7; 13:14-18; 15:7-21; 17:7-8. Abraham is told that the land of Canaan is to be the “everlasting possession” of his descendants (17:8).<\/p>\n<p>The OT narrative then traces Abraham’s line of descent through Isaac and Jacob, and tells of the migration of Jacob’s family to Egypt, where during approximately four centuries they became a great and numerous people. During this period, the promise of possession of the land of Canaan is reiterated (Gn 28:15; 35:11-12; 46:3-4; 50:24) and held before Abraham’s descendants as an integral feature of God’s covenantal promises.<\/p>\n<p class=\"h2\" id=\"LandandtheMosaicCovenant\">Land and the Mosaic Covenant<\/p>\n<p>When God called Moses to lead the Israelites out of Egypt, he associated Moses’ task with the fulfillment of the promises to the patriarchs: “I have remembered my covenant with them. . . . I will make you my own special people, and I will be your God. . . . I will bring you into the land I swore to give to Abraham, Isaac, and Jacob. It will be your very own property” (Ex 6:5-8, <span>nlt<\/span>). Israel is to be delivered from Egypt for two reasons: first, in order to be established as God’s covenant people at Mt Sinai, and second, in order to possess the land promised to their fathers. It is of utmost significance, however, that with the establishment of the Mosaic covenant the continued possession of the land is made dependent on obedience. Should Israel violate the covenantal obligations, it will bring upon itself the covenant curses, the most severe of which is banishment from the Promised Land (Lv 26:32-33). This does not mean that God will abandon his people and the land totally or forever, because God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lv 26:42, <span>nlt<\/span>).<\/p>\n<p>During the reign of King David, the promise of land received at least a provisional fulfillment. Although it is true that initial fulfillment occurred when Joshua entered the land, at that time the territory did not extend to the borders promised Abraham (Gn 15:18) and much of the land that was occupied still contained pockets of resistance by the former inhabitants (Jos 13:1-6; Jgs 1). It was not until the time of David that the land was fully possessed as originally promised (2 Sm 8; 1 Kgs 4:21, 24).<\/p>\n<p>The responsibility of the king to observe the law, and the connection between covenantal obedience and possession of the land is again made clear when Solomon dedicates the temple (1 Kgs 9:4-9). Disobedience will bring not only expulsion from the land but also the destruction of the temple.<\/p>\n<p>The subsequent history of the divided-kingdom era is for the most part a history of covenant abrogation, by the people as well as the kings. The Lord sent repeated warnings through the prophets that such disobedience could only lead to expulsion from the land. But their message fell on deaf ears (Is 6:11-12; Am 5:27; 7:17; Hos 9:17). The kings repeatedly proved themselves to be unworthy of the office.<\/p>\n<p>As the people persisted in their evil way, Jeremiah announced that Nebuchadnezzar was to be the Lord’s agent to drive them from the land (Jer 21:2; 22:25; 25:8-9; 27:6; 28:14; 29:21). However, Jeremiah and other prophets also looked beyond the exile to a future restoration and return to the land (Jer 32:6-25). Historically, this was accomplished under the rule of Cyrus the Great of Persia (538 <span>BC<\/span>) and is described in the books of Ezra and Nehemiah.<\/p>\n<p>A difficulty of interpretation arises in finding an adequate fulfillment of certain prophecies of the return (cf. Ez 37; Am 9:14-15), which envision great prosperity and permanent possession of the land under the rule of a Davidic king. The intertestamental period does not seem to be a suitable fulfillment for these predictions.<\/p>\n<p class=\"h2\" id=\"LandandtheNewCovenant\">Land and the New Covenant<\/p>\n<p>In the NT the land theme is much less prominent and seems mostly to be given a spiritual symbolism. The writer of Hebrews suggests that Abraham understood the land promise as something that pointed beyond a merely geographical fulfillment to a higher and far more satisfying heavenly home. Realizing the imperfection and transitory nature of all that this world offers, Abraham looked beyond the temporal fulfillment of the land promise for a city whose builder and maker is God (Heb 11:10), and he sought a “better country, that is, a heavenly one” (v 16). In the NT it appears that Israel’s land promise and entrance into Canaan is to be understood as typifying something of the future heavenly rest awaiting God’s people (Heb 3–4). Perhaps this explains the OT stress on the connection between Israel’s living in obedience to God’s law and their possession of the land. When the Israelites do not typify a condition of holiness, they disqualify themselves from typifying a condition of blessedness, and thus are either denied access to or driven from the land. The NT indicates that it is God’s purpose to prepare an eternal homeland for his people where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rv 21).<\/p>\n<p>The OT land promises have been viewed by some as having only typical significance. In the light of Christ’s incarnation any statement of Scripture concerning a future for the land is to be interpreted as fulfilled in a spiritual sense in the church. The church is now the new Israel and heir of the OT promises. Because God’s kingdom is now a spiritual reality, it is considered a misunderstanding of the OT to expect yet future fulfillments of the OT prophecies of Israel’s return to the land and an establishment of a period of peace and prosperity under the rule of Christ, the Son of David (cf. Is 2:1-5; 11:6-11; Ez 37; Am 9:14-15). To abide in Christ is considered an adequate fulfillment of the physical and geographical promises of the OT economy.<\/p>\n<p>Others, while not denying typical significance for these OT realities, would suggest that the land promises are still operative in the physical and geographical categories in which they were given. It is pointed out that Paul argues in Romans 9–11 that there is yet a future for national Israel. In spite of Israel’s history of disobedience, climaxing in the rejection of the Messiah, the election and calling of God is irrevocable, and Israel is yet to be reingrafted in the olive tree from which it had previously been cut off. Luke says that Jerusalem will be trodden down by the Gentiles until the times of the Gentiles are fulfilled (Lk 21:24), indicating that there is to be a future time when Jerusalem will again be possessed by the Jewish nation. This does not necessarily mean that one must view the present state of Israel as the direct fulfillment of the OT promises of return to the land. The OT indicates that the return will be occasioned by belief (Dt 30:1-16). The present return is in unbelief. At the same time, the remarkable preservation of the Jewish people over the centuries and the recent reestablishment of the nation are perhaps to be understood as anticipations or signs of a future and more complete realization of the OT land promises.<\/p>","content_en":"<h3>LAND<\/h3>\n<p>The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were driven from the Garden of Eden, and the earth became cursed. They were forced to toil and sweat in order to subdue the earth and provide for their own subsistence because the harvest was choked by thorns and thistles.<\/p>\n<p>After murdering his brother, Cain receives an individual intensification of the land curse as punishment. He is told that the earth will not yield its produce for him even with hard labor, forcing him to wander from one place to another. With no permanent homeland, Cain is denied the enjoyment of rest and prosperity. Because of sin, the important human aspiration for a sense of place is refused to Cain (Gn 4:12).<\/p>\n<p>After the Flood, which was God’s judgment on an exceedingly wicked human race, humans again provoked God’s wrath; the construction of the Tower of Babel exalts human might apart from God. God intervenes to confuse the people’s language and “scatter them abroad upon the face of the earth” (11:9). Genesis 1–11 is thus characterized by a sequence of narratives describing land loss with its attendant deprivations as a consequence of sin and rebellion against God.<\/p>\n<p class=\"h2\" id=\"LandandtheAbrahamicCovenant\">Land and the Abrahamic Covenant<\/p>\n<p>In the time of Abraham, God intervened in human affairs to provide a special homeland for a select group of people who are set apart unto himself. It is here that the Promised Land theme is introduced in Scripture. God said to Abraham, “Leave your country, your relatives, and your father’s house, and go to the land that I will show you. I will cause you to become the father of a great nation” (Gn 12:1-2, <span>nlt<\/span>). This promise to Abraham is enlarged upon in Genesis 12:7; 13:14-18; 15:7-21; 17:7-8. Abraham is told that the land of Canaan is to be the “everlasting possession” of his descendants (17:8).<\/p>\n<p>The OT narrative then traces Abraham’s line of descent through Isaac and Jacob, and tells of the migration of Jacob’s family to Egypt, where during approximately four centuries they became a great and numerous people. During this period, the promise of possession of the land of Canaan is reiterated (Gn 28:15; 35:11-12; 46:3-4; 50:24) and held before Abraham’s descendants as an integral feature of God’s covenantal promises.<\/p>\n<p class=\"h2\" id=\"LandandtheMosaicCovenant\">Land and the Mosaic Covenant<\/p>\n<p>When God called Moses to lead the Israelites out of Egypt, he associated Moses’ task with the fulfillment of the promises to the patriarchs: “I have remembered my covenant with them. . . . I will make you my own special people, and I will be your God. . . . I will bring you into the land I swore to give to Abraham, Isaac, and Jacob. It will be your very own property” (Ex 6:5-8, <span>nlt<\/span>). Israel is to be delivered from Egypt for two reasons: first, in order to be established as God’s covenant people at Mt Sinai, and second, in order to possess the land promised to their fathers. It is of utmost significance, however, that with the establishment of the Mosaic covenant the continued possession of the land is made dependent on obedience. Should Israel violate the covenantal obligations, it will bring upon itself the covenant curses, the most severe of which is banishment from the Promised Land (Lv 26:32-33). This does not mean that God will abandon his people and the land totally or forever, because God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lv 26:42, <span>nlt<\/span>).<\/p>\n<p>During the reign of King David, the promise of land received at least a provisional fulfillment. Although it is true that initial fulfillment occurred when Joshua entered the land, at that time the territory did not extend to the borders promised Abraham (Gn 15:18) and much of the land that was occupied still contained pockets of resistance by the former inhabitants (Jos 13:1-6; Jgs 1). It was not until the time of David that the land was fully possessed as originally promised (2 Sm 8; 1 Kgs 4:21, 24).<\/p>\n<p>The responsibility of the king to observe the law, and the connection between covenantal obedience and possession of the land is again made clear when Solomon dedicates the temple (1 Kgs 9:4-9). Disobedience will bring not only expulsion from the land but also the destruction of the temple.<\/p>\n<p>The subsequent history of the divided-kingdom era is for the most part a history of covenant abrogation, by the people as well as the kings. The Lord sent repeated warnings through the prophets that such disobedience could only lead to expulsion from the land. But their message fell on deaf ears (Is 6:11-12; Am 5:27; 7:17; Hos 9:17). The kings repeatedly proved themselves to be unworthy of the office.<\/p>\n<p>As the people persisted in their evil way, Jeremiah announced that Nebuchadnezzar was to be the Lord’s agent to drive them from the land (Jer 21:2; 22:25; 25:8-9; 27:6; 28:14; 29:21). However, Jeremiah and other prophets also looked beyond the exile to a future restoration and return to the land (Jer 32:6-25). Historically, this was accomplished under the rule of Cyrus the Great of Persia (538 <span>BC<\/span>) and is described in the books of Ezra and Nehemiah.<\/p>\n<p>A difficulty of interpretation arises in finding an adequate fulfillment of certain prophecies of the return (cf. Ez 37; Am 9:14-15), which envision great prosperity and permanent possession of the land under the rule of a Davidic king. The intertestamental period does not seem to be a suitable fulfillment for these predictions.<\/p>\n<p class=\"h2\" id=\"LandandtheNewCovenant\">Land and the New Covenant<\/p>\n<p>In the NT the land theme is much less prominent and seems mostly to be given a spiritual symbolism. The writer of Hebrews suggests that Abraham understood the land promise as something that pointed beyond a merely geographical fulfillment to a higher and far more satisfying heavenly home. Realizing the imperfection and transitory nature of all that this world offers, Abraham looked beyond the temporal fulfillment of the land promise for a city whose builder and maker is God (Heb 11:10), and he sought a “better country, that is, a heavenly one” (v 16). In the NT it appears that Israel’s land promise and entrance into Canaan is to be understood as typifying something of the future heavenly rest awaiting God’s people (Heb 3–4). Perhaps this explains the OT stress on the connection between Israel’s living in obedience to God’s law and their possession of the land. When the Israelites do not typify a condition of holiness, they disqualify themselves from typifying a condition of blessedness, and thus are either denied access to or driven from the land. The NT indicates that it is God’s purpose to prepare an eternal homeland for his people where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rv 21).<\/p>\n<p>The OT land promises have been viewed by some as having only typical significance. In the light of Christ’s incarnation any statement of Scripture concerning a future for the land is to be interpreted as fulfilled in a spiritual sense in the church. The church is now the new Israel and heir of the OT promises. Because God’s kingdom is now a spiritual reality, it is considered a misunderstanding of the OT to expect yet future fulfillments of the OT prophecies of Israel’s return to the land and an establishment of a period of peace and prosperity under the rule of Christ, the Son of David (cf. Is 2:1-5; 11:6-11; Ez 37; Am 9:14-15). To abide in Christ is considered an adequate fulfillment of the physical and geographical promises of the OT economy.<\/p>\n<p>Others, while not denying typical significance for these OT realities, would suggest that the land promises are still operative in the physical and geographical categories in which they were given. It is pointed out that Paul argues in Romans 9–11 that there is yet a future for national Israel. In spite of Israel’s history of disobedience, climaxing in the rejection of the Messiah, the election and calling of God is irrevocable, and Israel is yet to be reingrafted in the olive tree from which it had previously been cut off. Luke says that Jerusalem will be trodden down by the Gentiles until the times of the Gentiles are fulfilled (Lk 21:24), indicating that there is to be a future time when Jerusalem will again be possessed by the Jewish nation. This does not necessarily mean that one must view the present state of Israel as the direct fulfillment of the OT promises of return to the land. The OT indicates that the return will be occasioned by belief (Dt 30:1-16). The present return is in unbelief. At the same time, the remarkable preservation of the Jewish people over the centuries and the recent reestablishment of the nation are perhaps to be understood as anticipations or signs of a future and more complete realization of the OT land promises.<\/p>","summary_ro":"LAND The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were dr...","summary_en":"LAND The relationship of humans to the land is a prominent theme in the OT. In Genesis the earth with its dry land was created as a place for humans to dwell in fellowship with God. Humans were given the task of subduing the earth and ruling over the animal creation to satisfy their own needs and to bring glory to the Creator. Subsequent to humanity’s fall into sin they suffered alienation not only from God and their fellow human beings but also from the land on which they lived. They were dr...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":44391,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:42","title_en":"Study Note: Leviticul 26:42","content_ro":"<p><strong>26:42<\/strong> God had begun his <em>covenant with Abraham<\/em> (then called Abram, Gen 15:18) and continued it with <em>Isaac<\/em> (Gen 17:19) and <em>Jacob<\/em> (Exod 2:24). Jacob’s twelve sons were the ancestors of Israel’s twelve tribes. Israel’s liberation from Egypt and settlement in Canaan were based on God’s promises to their ancestors, not on the Israelites’ own virtues (Deut 9:4-5).<\/p>","content_en":"<p><strong>26:42<\/strong> God had begun his <em>covenant with Abraham<\/em> (then called Abram, Gen 15:18) and continued it with <em>Isaac<\/em> (Gen 17:19) and <em>Jacob<\/em> (Exod 2:24). Jacob’s twelve sons were the ancestors of Israel’s twelve tribes. Israel’s liberation from Egypt and settlement in Canaan were based on God’s promises to their ancestors, not on the Israelites’ own virtues (Deut 9:4-5).<\/p>","summary_ro":"26:42 God had begun his covenant with Abraham (then called Abram, Gen 15:18) and continued it with Isaac (Gen 17:19) and Jacob (Exod 2:24). Jacob’s twelve sons were the ancestors of Israel’s twelve tribes. Israel’s liberation from Egypt and settlement in Canaan were based on God’s promises to their ancestors, not on the Israelites’ own virtues (Deut 9:4-5).","summary_en":"26:42 God had begun his covenant with Abraham (then called Abram, Gen 15:18) and continued it with Isaac (Gen 17:19) and Jacob (Exod 2:24). Jacob’s twelve sons were the ancestors of Israel’s twelve tribes. Israel’s liberation from Egypt and settlement in Canaan were based on God’s promises to their ancestors, not on the Israelites’ own virtues (Deut 9:4-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":72017,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:42","title_en":"Study Note: Leviticul 26:42","content_ro":"<p><strong>26:42<\/strong> God had begun his <em>covenant with Abraham<\/em> (then called Abram, Gen 15:18) and continued it with <em>Isaac<\/em> (Gen 17:19) and <em>Jacob<\/em> (Exod 2:24). Jacob’s twelve sons were the ancestors of Israel’s twelve tribes. Israel’s liberation from Egypt and settlement in Canaan were based on God’s promises to their ancestors, not on the Israelites’ own virtues (Deut 9:4-5).<\/p>","content_en":"<p><strong>26:42<\/strong> God had begun his <em>covenant with Abraham<\/em> (then called Abram, Gen 15:18) and continued it with <em>Isaac<\/em> (Gen 17:19) and <em>Jacob<\/em> (Exod 2:24). Jacob’s twelve sons were the ancestors of Israel’s twelve tribes. Israel’s liberation from Egypt and settlement in Canaan were based on God’s promises to their ancestors, not on the Israelites’ own virtues (Deut 9:4-5).<\/p>","summary_ro":"26:42 God had begun his covenant with Abraham (then called Abram, Gen 15:18) and continued it with Isaac (Gen 17:19) and Jacob (Exod 2:24). Jacob’s twelve sons were the ancestors of Israel’s twelve tribes. Israel’s liberation from Egypt and settlement in Canaan were based on God’s promises to their ancestors, not on the Israelites’ own virtues (Deut 9:4-5).","summary_en":"26:42 God had begun his covenant with Abraham (then called Abram, Gen 15:18) and continued it with Isaac (Gen 17:19) and Jacob (Exod 2:24). Jacob’s twelve sons were the ancestors of Israel’s twelve tribes. Israel’s liberation from Egypt and settlement in Canaan were based on God’s promises to their ancestors, not on the Israelites’ own virtues (Deut 9:4-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":99643,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:42","title_en":"Study Note: Leviticul 26:42","content_ro":"<p><strong>26:42<\/strong> God had begun his <em>covenant with Abraham<\/em> (then called Abram, Gen 15:18) and continued it with <em>Isaac<\/em> (Gen 17:19) and <em>Jacob<\/em> (Exod 2:24). Jacob’s twelve sons were the ancestors of Israel’s twelve tribes. Israel’s liberation from Egypt and settlement in Canaan were based on God’s promises to their ancestors, not on the Israelites’ own virtues (Deut 9:4-5).<\/p>","content_en":"<p><strong>26:42<\/strong> God had begun his <em>covenant with Abraham<\/em> (then called Abram, Gen 15:18) and continued it with <em>Isaac<\/em> (Gen 17:19) and <em>Jacob<\/em> (Exod 2:24). Jacob’s twelve sons were the ancestors of Israel’s twelve tribes. Israel’s liberation from Egypt and settlement in Canaan were based on God’s promises to their ancestors, not on the Israelites’ own virtues (Deut 9:4-5).<\/p>","summary_ro":"26:42 God had begun his covenant with Abraham (then called Abram, Gen 15:18) and continued it with Isaac (Gen 17:19) and Jacob (Exod 2:24). Jacob’s twelve sons were the ancestors of Israel’s twelve tribes. Israel’s liberation from Egypt and settlement in Canaan were based on God’s promises to their ancestors, not on the Israelites’ own virtues (Deut 9:4-5).","summary_en":"26:42 God had begun his covenant with Abraham (then called Abram, Gen 15:18) and continued it with Isaac (Gen 17:19) and Jacob (Exod 2:24). Jacob’s twelve sons were the ancestors of Israel’s twelve tribes. Israel’s liberation from Egypt and settlement in Canaan were based on God’s promises to their ancestors, not on the Israelites’ own virtues (Deut 9:4-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":127269,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Leviticul 26:42","title_en":"Study Note: Leviticul 26:42","content_ro":"<p><strong>26:42<\/strong> God had begun his <em>covenant with Abraham<\/em> (then called Abram, Gen 15:18) and continued it with <em>Isaac<\/em> (Gen 17:19) and <em>Jacob<\/em> (Exod 2:24). Jacob’s twelve sons were the ancestors of Israel’s twelve tribes. Israel’s liberation from Egypt and settlement in Canaan were based on God’s promises to their ancestors, not on the Israelites’ own virtues (Deut 9:4-5).<\/p>","content_en":"<p><strong>26:42<\/strong> God had begun his <em>covenant with Abraham<\/em> (then called Abram, Gen 15:18) and continued it with <em>Isaac<\/em> (Gen 17:19) and <em>Jacob<\/em> (Exod 2:24). Jacob’s twelve sons were the ancestors of Israel’s twelve tribes. Israel’s liberation from Egypt and settlement in Canaan were based on God’s promises to their ancestors, not on the Israelites’ own virtues (Deut 9:4-5).<\/p>","summary_ro":"26:42 God had begun his covenant with Abraham (then called Abram, Gen 15:18) and continued it with Isaac (Gen 17:19) and Jacob (Exod 2:24). Jacob’s twelve sons were the ancestors of Israel’s twelve tribes. Israel’s liberation from Egypt and settlement in Canaan were based on God’s promises to their ancestors, not on the Israelites’ own virtues (Deut 9:4-5).","summary_en":"26:42 God had begun his covenant with Abraham (then called Abram, Gen 15:18) and continued it with Isaac (Gen 17:19) and Jacob (Exod 2:24). Jacob’s twelve sons were the ancestors of Israel’s twelve tribes. Israel’s liberation from Egypt and settlement in Canaan were based on God’s promises to their ancestors, not on the Israelites’ own virtues (Deut 9:4-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60108,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Promised Land","title_en":"Promised Land","content_ro":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","content_en":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","summary_ro":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","summary_en":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87734,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Promised Land","title_en":"Promised Land","content_ro":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","content_en":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","summary_ro":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","summary_en":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115360,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Promised Land","title_en":"Promised Land","content_ro":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","content_en":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","summary_ro":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","summary_en":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142986,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Promised Land","title_en":"Promised Land","content_ro":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","content_en":"<h3>Promised Land<\/h3>\n<p>Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29).<\/p>\n<p>Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’s people (12:1-3, 7; 13:14-18; 15:7-21; 17:7-8). Later, after Israel was delivered from Egypt and was established as God’s people at Mount Sinai, they were given possession of the land promised to their fathers.<\/p>\n<p>Continued possession of the land depended on obedience. If Israel violated the covenant, they would experience the covenant’s curses, the most severe of which is exile from the Promised Land (Lev 26:32-33). Eventually, that is what happened: Israel’s persistent rebellion against the Lord resulted in their exile to Assyria and Babylon, the loss of the land, and the destruction of the Temple (2 Kgs 17:5-23; 25:1-21). But God also promises that when the people repent, “then I will remember my covenant with Jacob . . . and I will remember the land” (Lev 26:42). During the Exile, Jeremiah and other prophets looked beyond the Exile to a future restoration and return to the land (Jer 32:36-44), which occurred during the reign of Cyrus the Great of Persia (see Ezra; Nehemiah).<\/p>\n<p>The promises for the land await ultimate fulfillment. God’s purpose is to prepare an eternal homeland for his people, where the rule of the divine King is direct and just, where all things are subject to his will, where death and sin are abolished, and where the needs of his people are completely satisfied (Heb 11:13-16; Rev 21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:28-30; 3:15-19; 4:3-16; 12:1-3, 7; 13:14-18; 15:1-21; 17:7-8; Exod 6:1-13; Lev 26:1-46; 1 Kgs 8:22-53; 9:1-9; 2 Kgs 17:5-23; 25:1-21; Jer 32:36-44; Heb 11:13-16; Rev 21:1-27<\/p>","summary_ro":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","summary_en":"Promised Land Men and women were given the task of governing the earth and ruling over the creation, both to satisfy their own needs and to bring glory to the Creator (Gen 1:28-30). But when humanity fell into sin, they suffered alienation not only from God and their fellow human beings but also from the land on which they lived (3:17-19; see 4:3-16; cp. 5:29). Then God called Abram to follow him by faith and to receive Canaan as a special homeland, a promised land for his descendants as God’...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"44":[{"id":1498,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Amos","title_en":"Book of Amos","content_ro":"<h3>AMOS, B<span>ook of<\/span><\/h3>\n<p>Writings of the prophet Amos, one of the 12 minor prophets of the Hebrew OT. The book of Amos is called minor only because it is relatively short. Its message is as important as that of any of the major prophets. Indeed, Amos has one of the most powerful statements in the Bible of God’s judgment against injustice, oppression, and hypocrisy. The book consists primarily of prophetic sermons preached by Amos at Bethel, royal sanctuary of the northern kingdom of Israel in the eighth century <span>BC<\/span>.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Content<\/p>\n<p>• Significance<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The preacher of the sermons (or oracles) in the book was undoubtedly Amos, a herdsman and a dresser (farmer) of fig trees, from the village of Tekoa, south of Jerusalem. He received from God a vision of judgment on Israel and went north to Bethel, just across the border between Judah and Israel, to deliver his sermons. All we know about the prophet is contained in the superscription (1:1-2) and a biographical section (7:10-14) of the book of Amos, plus what can be learned about him from the style and content of the rest of the book.<\/p>\n<p>Did Amos write down his prophecies himself? Although scholars have raised many questions about the authorship of Amos, there is no convincing reason to regard the book as the work of anyone else. Some have suggested that the sermons were passed on by word of mouth for a long time before they were written down in final form. The Hebrew text, however, is in much better shape than would be expected (had it come through prolonged oral transmission). The many first-person references and vigor of expression imply strongly that Amos himself put much of his prophecy into writing soon after delivering it at Bethel.<\/p>\n<p>Another speculative proposal is that the visions described in the book (7:1-9; 8:1-3; 9:1-4) were compiled by Amos before he began his ministry to the northern kingdom, and the oracles (chs 1–6) were composed after that time. The two sections could have been joined into one book much later, during or after the Babylonian exile, with some sections inserted at that time. Other prophecies, however, such as Ezekiel and Jeremiah, contain both oracle and vision sections that scholars have not attempted to divide, and the internal evidence does not make such a division necessary with Amos. Both sections contain similar concerns; in both the visions (7:1-3) and the oracles (5:1-7), Amos appears in the role of intercessor on behalf of Israel.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>According to the superscription, Amos prophesied during the reigns of Uzziah, king of Judah, and Jeroboam II, king of Israel (1:1), or between 792 and 740 <span>BC<\/span>. The content of his message fits what is known about the situation in Israel in that period. It is difficult to be more exact about the beginning and ending of Amos’s prophetic ministry within that time span. The vision came to him “two years before the earthquake” (1:1), but another biblical reference to presumably the same earthquake places it during the days of King Uzziah of Judah (Zec 14:5). Archaeological excavations at Hazor seem to have yielded evidence for an earthquake, which has been dated at approximately 760 <span>BC<\/span>. Amos also contains a prophetic reference to a solar eclipse (8:9); such an eclipse has been calculated to have occurred about 763 <span>BC<\/span>. After King Uzziah was stricken with leprosy, he lived in isolation while Judah was under a co-regency (2 Chr 26:21). Therefore, Amos’s mention of Uzziah as king (1:1) probably sets 760 <span>BC<\/span> as the latest possible date for Amos’s ministry.<\/p>\n<p>The doom that came upon Israel after Amos’s prophecy was the conquest by the Assyrian king Tiglath-pileser III (745–727 <span>BC<\/span>). Although Amos referred to impending captivity, he never mentioned Assyria as the captor, although he did say that captivity would take Israel to a land east of Damascus (5:27). Probably Amos was not thinking specifically of the rising power of Assyria but only of the inevitable consequences of Israel’s idolatry and hypocrisy. When all the evidence is taken into consideration, it seems reasonable to date the beginning of Amos’s prophecies at Bethel to about 760 <span>BC<\/span>, or approximately the middle of the period during which both Uzziah and Jeroboam II were on their thrones. We do not know how long his ministry lasted; it may have been only a few months.<\/p>\n<p>Amos had been caring for his flocks in the Judean hills south of Jerusalem when God told him, “Go and prophesy to my people in Israel” (7:15, <span>nlt<\/span>). He may have been familiar with the more urban north from earlier trips there to sell wool or fruit, or the pagan worship and social wrongs there may have made a sudden impact on him after his call to prophesy. At any rate, his writings reveal not only his rural Judean background but also a firsthand knowledge of conditions in the northern kingdom of Israel. Although his prophecies were directed primarily to Israel, he also denounced the sin of Judah, predicting that its capital, Jerusalem, would be burned (2:4-5). Several passages are directed at inhabitants of Samaria, capital of Israel (4:1, 11; 6:1), with which Amos was obviously familiar. He could have traveled on to Samaria from Bethel, or he could have learned of its splendors from the boasts of its citizens. He could have addressed them directly as they came from the capital city to worship at Bethel.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The eighth century <span>BC<\/span> was a critical time in Jewish history. Both kingdoms of the divided nation had risen to heights of economic affluence that had not been experienced since the days of Solomon. Yet internal religious decay was sapping the strength of both kingdoms, and their social fabric was being destroyed. A new wealthy class was benefiting from the affluence of the time, growing ever richer while poor people became poorer than ever.<\/p>\n<p>In 803 <span>BC<\/span>, the conquest of Syrian Damascus by the Assyrian king Adad-nirari III had silenced one of Israel’s major enemies. With the Syrians out of the picture, the kingdom of Israel was able to expand its borders under King Joash (2 Kgs 13:25), and for a time even the thrust of Assyrian power westward was diminished. Israel and Judah entered a period of rest from constant warfare and turned their attention to internal affairs.<\/p>\n<p>Joash’s son, Jeroboam II, became king of Israel in 793 and reigned until 753 <span>BC<\/span>. Uzziah was on the throne of Judah from 792 to 740 <span>BC<\/span>. Under these two kings, Judah and Israel controlled a territory that was almost as large as Solomon’s empire had been. Their wealth had grown both from expansion of trade and from the booty of conquered territories.<\/p>\n<p>Archaeology has yielded information about industrial activity within the nations, such as an impressive dyeing industry at Debir. Excavations at Samaria have produced large numbers of ivory inlays that confirm Amos’s description of the wealthy in the capital city (6:4). The city of Samaria was protected by a huge double wall of unusual thickness. A palace, probably Jeroboam’s, dominated the city with a massive tower.<\/p>\n<p>The splendor and prosperity of the time, however, was masking the spread of internal decay. Oppression of the poor by many in the wealthy classes not only threatened the unity of the nation but also meant that God’s laws were being violated. In his denunciations of the cruel treatment of the poor (5:11-13; 8:4-10), Amos warned of the inevitable punishment for disobeying God’s laws.<\/p>\n<p>The nation of Israel was guilty of more than social sins against the covenant. It was also adopting pagan religious practices. Canaanite religious influence intruded into the fabric of the nation of Israel. Excavation of a palace storehouse in Samaria uncovered many <em>ostraca<\/em> (pieces of broken pottery used for writing short messages such as letters, receipts, etc.) containing Hebrew names compounded with “Baal,” a chief god of the Canaanite religion.<\/p>\n<p>In spite of the gradual deterioration, false optimism seems to have prevailed. Amos found people desiring the Day of the Lord (5:18) and sought to correct their misunderstanding: the Day of the Lord prophesied in the Scriptures would be a time of judgment on all sinners. A more immediate judgment was to come, however. Assyria began to strengthen its position in the world and to resume its expansionist policies. Under the leadership of Tiglath-pileser III (745–727 <span>BC<\/span>), Assyria regained a position of world dominance. Eventually, Israel was attacked by Shalmaneser V of Assyria. Soon afterward, in 722 <span>BC<\/span>, Samaria was occupied. No doubt when the Assyrians were sweeping into Israel, many of the people who had ignored the message of Amos then realized that a prophet of God had been among them.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Superscription (1:1)<\/h5>\n<p>The prophet introduces himself as a shepherd, perhaps implying that it is more than sheep he wants to keep from straying.<\/p>\n<h5>Prophetic Oracles (1:2–6:14)<\/h5>\n<p>This section begins with a picture of the great power of God, who acts in history to judge the nations (1:2).<\/p>\n<h6>Judgment on Surrounding Nations (1:3–2:3)<\/h6>\n<p>The prophet first speaks against Damascus, then moves on, pronouncing doom on various peoples in ever closer concentric circles, “homing in” on Israel. One may imagine the citizens of Israel applauding God’s judgment on other nations until, with shocking effect, Amos accuses Israel of similar sins.<\/p>\n<p>Damascus was the capital of Syria, northeast of Israel, and the center of Syrian influence. Syria had mistreated Israel during Hazael’s reign in Damascus (842–806 <span>BC<\/span>). Hazael “whittled down” Israel in a number of campaigns (2 Kgs 10:32-33; 13:3-5, 22-24). In their campaign into the territory of Gilead, the Syrians destroyed most of Israel’s army as though they were dust on a threshing floor (2 Kgs 13:7). Hence, Amos denounces Syria for threshing Gilead as grain is threshed with iron rods (Am 1:3). He predicts that Syria will be destroyed and its people deported to Kir, which Amos understood to be their place of origin (9:7). (For the fulfillment of this prophecy, see 2 Kgs 16:9.)<\/p>\n<p>Amos next turned to Gaza, a Philistine city in southwest Palestine. Gaza probably represents the Philistines as a whole, since three other of their five major cities are also mentioned (1:8). The fifth, Gath, had already been conquered by Hazael (2 Kgs 12:17). Amos denounced the Philistines for what must have been a border raid on Israel in which many were carried off into slavery (1:6).<\/p>\n<p>The Phoenician city of Tyre is cited next. Tyre was on the Mediterranean, north of Israel and southwest of Damascus. Destruction of Tyre, like that of the Philistine cities, is predicted as punishment for making slaves of conquered Israelites.<\/p>\n<p>Edom is next, south of the Dead Sea. Edom had perennially harassed the Israelites and is referred to in a negative light many times in the OT. Edom is said to have been pitiless toward Israel, his brother (1:11).<\/p>\n<p>Ammon, just to the southeast of Israel, is also judged. The particularly violent incident referred to (1:13) evidently occurred in one of their many attempts to push northward into the Israelite territory of Gilead.<\/p>\n<p>Moab is the last of the surrounding nations to be denounced, with reference to what may have been a well-known incident of desecration of the dead (2:1-3).<\/p>\n<h6>Oracles against Israel and Judah (2:4-16)<\/h6>\n<p>Although Judah and Israel were at peace at the time, their enmity had continued after dissolution of the united kingdom. Amos accuses Judah of rejecting “the law of the Lord” and predicts the burning of Jerusalem.<\/p>\n<p>The oracle against Israel is longer than the others. Amos carefully specifies the social nature of Israel’s sin, making the point that Israel is no better than the surrounding nations. Israel deserves the same punishment. Just as some of the nations were guilty of taking people into slavery, Israel is selling her own poor who cannot repay their debts (2:6). Under Mosaic law it was illegal to keep overnight a garment pledged as security for a loan, since it might be the only source of warmth the debtor had (Ex 22:26-27). Rich people in Israel were attending religious feasts in such clothing “stolen” from the poor (2:8).<\/p>\n<p>Amos reminds Israel of all the good things God has done for them (2:9-11). But because Israel has chosen to continue in disobedience, the nation will not escape impending judgment (2:12-16).<\/p>\n<h6>Denunciation of and Warning against Israel (3:1–6:14)<\/h6>\n<p>Amos substantiates his prophetic authority with a lesson on cause and effect (3:1-8). A lion roars when it has prey, and people fear when a trumpet sounds an alarm. If calamity comes to a city, God has allowed it. God, who reveals his secrets to his prophets, has spoken Israel’s doom, and Amos must proclaim it.<\/p>\n<p>In a dramatic statement, Amos calls on Egypt and Assyria, great centers of oppression and cruelty, to witness Israel’s crimes, as though even they will be amazed at what they see (3:9-10). Only a ragged remnant will survive the punishment to come (3:11-12). Judgment will fall on objects that symbolize Israel’s religious disobedience (3:14) as well as on symbols of the wealth that led Israel away from the Lord (3:15).<\/p>\n<p>Amos uses strong language to denounce luxurious and indolent living bought at the expense of the poor (4:1-3). Rich women whose love for luxuries drives their husbands to squeeze the needy still more are called “fat cows” who will someday be treated like cattle. Then Amos mocks those who worship at Bethel for going through the motions in the wrong spirit (4:4-5).<\/p>\n<p>In the rest of the fourth chapter, Amos recalls incidents from Israel’s history that were meant to call the people back to God: famine, drought, plagues, the destruction of some of their cities. Still they do not repent. “Prepare to meet your God!” warns the prophet, following his warning with a hymn to the mighty power of God (4:6-13).<\/p>\n<p>The fifth chapter begins in the form of a funeral dirge, as though Israel were as good as dead already (5:1-2). There is no one to help Israel, whose own armies will be decimated when the disaster strikes (5:3). Of course, God is there to help: “Seek me and live” (5:4-6). The possibility of rescue, of “life,” stands in sharp contrast to the nation’s “death” pictured just before. Idols, as always, are a false hope (5:5). The call to seek the Lord is again followed by a hymn to his power (5:8-9).<\/p>\n<p>In spite of the hope offered to Israel, Amos has to present a gloomy picture of what he sees (5:10-13). The judicial system is corrupt; taxes and high interest charges (usury) grind down the poor. Those injustices could be corrected if the people would “hate evil and love good” (5:15), but judgment is already on the way (5:16-17).<\/p>\n<p>The people are full of hypocrisy, claiming to look forward to the Day of the Lord. That day will be a day of judgment on their sins, Amos says. Instead of empty gestures of offerings and praise, God wants to let justice roll down like waters, and righteousness like an everflowing stream (5:18-24). Their disobedient spirit goes back to the time of the exodus from Egypt, when God’s own people were attracted to pagan gods. The Lord God of Hosts will send those false gods into captivity with the people who looked to them (5:25-27).<\/p>\n<p>The self-satisfaction felt by the upper classes in Israel had evidently spread to Judah, since Jerusalem as well as Samaria receives some harsh words (6:1). Amos tells those who are lounging in luxury to take a look at three neighboring kingdoms on which judgment has already fallen: Calneh, Hamath, and Gath. Does Israel think it will escape, since they did not? When the Day of Judgment comes, the rich, who have gone “first-class,” will be the first to go (6:2-7). The destruction will leave few survivors, but they will know that punishment came from God (6:8-11). Israel is behaving stupidly to be proud of themselves when they are actually so utterly self-deceived (6:12-14).<\/p>\n<h5>Prophetic Visions (7:1–9:10)<\/h5>\n<p>By describing three visions God gave him, Amos then dramatically communicates God’s revelation.<\/p>\n<h6>Israel’s Destruction (7:1-9)<\/h6>\n<p>The first vision is in three parts. In the first, Amos pictures the threat of a locust plague in which his prayer of intercession causes God to relent and withdraw the threat (7:1-3). Then he sees an all-consuming fire, and again his prayer averts a catastrophe (7:4-6). In the third part of the vision, Amos sees the Lord standing by a wall and holding a plumb line, implying that he has a standard for his people to live up to, an element missing from the two earlier images. This time, because the people have failed to measure up, the catastrophe cannot be averted (7:7-9).<\/p>\n<h6>Historical Interlude (7:10-17)<\/h6>\n<p>At this point, Amos encounters Amaziah, priest of Bethel, because he has said that the vision of the plumb line means destruction of the idol altars and temples of Israel and of the house of Jeroboam with the sword. Amaziah sends word to Jeroboam that Amos is a traitor and tells Amos to go back to Judah. Amos disclaims any relationship with professional prophets, then specifically includes Amaziah’s family in another prediction of Israel’s disaster.<\/p>\n<h6>The Ripe Fruit (8:1-14)<\/h6>\n<p>In the second vision, Amos is shown a basket of ripe (or summer) fruit. The Hebrew word for summer fruit is almost the same as the word for “end,” so the play on words communicates that the nation is “ripe for punishment.” Their ripeness is really moral rottenness. Greedy merchants can hardly wait for religious holidays to end so they can cheat the poor some more by using false weights, selling inferior goods, and foreclosing on debtors. When the captivity comes, their festivities will turn into funerals. A famine, not just of bread and water but of the words of the Lord, is coming upon them, causing even the strongest young people to drop to the ground.<\/p>\n<h6>Destruction of the Temple (9:1-10)<\/h6>\n<p>The third vision is of the Lord destroying the shrine at Bethel when it is thronged with people engaging in their empty worship. The place where they hoped to find security is where they find destruction. Those who are not inside will be destroyed, too, no matter where they try to flee. They won’t be able to hide from God in Sheol or on the heights of Carmel or in the depths of the sea (9:1-4). Another hymn to God’s power follows the vision (9:5-6).<\/p>\n<p>The final words of denunciation in the book of Amos are found in 9:7-10, but they are a prelude to a message of hope. Amos shows that Israel is no better than any other nation in the eyes of God. Did he not bring Israel out of Egypt? Yes, but he also brought the Philistines from Caphtor and the Syrians from Kir. The religious significance of the exodus has been lost because of Israel’s sin, so all but a faithful remnant will be lost.<\/p>\n<p>The concept of the remnant was important in the prophetic preaching of the eighth century <span>BC<\/span> (cf. Is 6:12-13; Mi 6:7-9). It recalled God’s promise to maintain the nation of Israel for the sake of the covenant given to the patriarchs (Lv 26:44-45). In Amos’s prophecy, Israel is to be sifted by other nations like grain in a sieve; the ungodly “chaff” will be scattered across the world, but the true “grain” will be preserved.<\/p>\n<h5>Israel’s Hope (9:11-15)<\/h5>\n<p>The expression of hope is expanded in the last section of the book in a series of startling and beautiful metaphors.<\/p>\n<h6>Restoration of the City of David (9:11-12)<\/h6>\n<p>The first metaphor is of the city (literally “house”) of David, a house fallen into disrepair. The monarchy, which had crumbled from internal decay and external threats, is envisioned as being restored to its former glory. Further, an expansion of the Davidic kingdom will include all nations that belong to the Lord.<\/p>\n<p>In the NT, this passage was quoted by James to support the inclusion of Gentiles in the promise (Acts 15:16-18). The wording in Acts is slightly different from that of Amos because it was based on an early Greek translation of the OT (called the Septuagint). Those called by God’s name or belonging to God include not only geographical entities such as nations but also individuals in any nation who have a close relationship to God. James saw that Amos was predicting inclusion of Gentiles in the kingdom of God, a kingdom far greater than the early monarchy. This prophecy has been fulfilled in part in the Christian church.<\/p>\n<h6>Restoration of Israel’s Fortunes (9:13-15)<\/h6>\n<p>A series of pastoral metaphors closes the book of Amos. They depict the abundance of blessing in the coming kingdom. Israel’s fortunes are to be restored, far beyond the dismal events of the century in which Amos is speaking. Theologians differ in their understanding of the application of this prophecy. If it refers to the present age of the Christian church, it pictures the blessings of the church now as “spiritual Israel.” If it refers to the future, to the millennial reign of Christ, it depicts what will happen on earth at that time.<\/p>\n<p>The concept of a rejuvenated earth is found elsewhere in the Bible (Rom 8:20-22). Micah uses language somewhat similar to that of Amos to describe restoration of what seems to be the literal city of Jerusalem (Mi 3:12–4:4). It may be best to apply the prophetic finale of Amos to the restoration to be effected at the ultimate return of Christ. Whatever the correct application, the remnant must include the followers of Jesus Christ, and the blessings should be seen as intended for all who belong to the kingdom of God.<\/p>\n<p class=\"h2\" id=\"Significance\">Significance<\/p>\n<p>The major purpose of Amos in his prophecies was to denounce Israel’s disobedience to the covenant. Although the covenant promise given to Abraham (Gn 22:15-18) and reiterated throughout the OT is not mentioned explicitly in Amos, it is implicit in the total message of the book. Amos upheld the spiritual nature of the covenant and emphasized that its blessing was mediated through obedience.<\/p>\n<p>Looking around him, Amos saw not only disobedience but hypocrisy. A basic aspect of his ethical teaching was insistence that outward adherence to religious ceremonies without a heart response to the will of God (as expressed in the law) was wrong. The law contained many injunctions that sought to engender love of God and fellow human beings (Ex 23:1-13). In Amos’s time, those social aspects of the law were being willfully disobeyed by the rich, who nevertheless clung to religious ritual. Amos saw what was in their hearts and condemned it. To him, religious obligations not observed in the proper spirit of responsibility to God could actually become sin (4:4). Religion could degenerate to the place where it becomes a curse, a mockery of the will of a holy God.<\/p>\n<p>Amos saw the disobedience and hypocrisy of Israel as culminating in national disaster. Thus his prophecy served as a warning of impending doom to the nation. He saw that other nations besides Israel and Judah were held accountable to God because of their mistreatment of others (1:3–2:3). Their social sins were punished by God in history. Amos thus saw an aspect of the law extending beyond Israel and Judah to other nations. They were responsible to God under what might be called a universal moral law, and they were judged for their crimes against humanity.<\/p>\n<p>The prophetic concept of the Day of the Lord, regarded by the people of Amos’s day as a time of vindication for their nation, was seen by Amos as a time of punishment for all sinners. Such punishment would not exclude the nation of Israel.<\/p>\n<p>Yet denunciation was not the sole purpose of Amos’s prophetic activity. He proclaimed a future of hope for Israel in the reestablishment of the Davidic monarchy, evidently under Messiah, in a time that would be characterized by peace (9:8-15). The relationship of the Davidic kingdom to the messianic kingdom goes back to the promise given to David (2 Sm 7:8-16). Just as those in other nations participated by extension in the demands of the law and in judgment, so would those in other nations who belonged to God participate in the blessings of the promise (9:12).<\/p>\n<p>The concepts of God drawn most sharply in the book of Amos are God’s sovereignty and God’s righteousness. He is sovereign over all the nations of the world, typified by those surrounding Israel, and he brings them to judgment (1:3–2:3). He is also sovereign over nature, as recognized in his control of the universe (4:13; 5:8; 9:13-14). His righteousness demands that he cannot allow his law to continue to be violated without retribution. But his righteousness is also the guarantee of hope for the believing remnant of Israel. It binds him to keep his promise to preserve Israel as a nation (Lv 26:44-45).<\/p>\n<p>Amos held out the possibility of averting the national catastrophe looming on the horizon of world events. However, from his gloomy description of social conditions and of the hardness of people’s hearts at the time, it seems likely that he did not foresee any escape.<\/p>\n<p>His message was presented in bold metaphors and vivid pictures that stick in the mind. That message is still relevant, for many of the sins that characterized the people of the prophet’s day are still prevalent in modern society and in the lives of individuals. Mistreatment of fellow human beings is as much a feature of the 21st century <span>AD<\/span> as it was of the 8th century <span>BC<\/span>.<\/p>\n<p>Today’s reader of the book of Amos should note the prophet’s insistence on the consequences of sin; his emphasis on the responsibility that always accompanies privilege; his presentation of God’s faithfulness; and his message of hope, expressed in part today through the church.<\/p>\n<p>If the book seems to be gloomy in its outlook, it should be remembered that the prophet faced a gloomy picture. He was watching a nation crumble because of its unfaithfulness to God. But beyond the dismal prospect that faced Israel, Amos saw a new kingdom emerging. It was a kingdom of peace in which the people of God would realize the fulfillment of God’s promises. <em>See<\/em> Prophecy; Prophet, Prophetess; Israel, History of.<\/p>","content_en":"<h3>AMOS, B<span>ook of<\/span><\/h3>\n<p>Writings of the prophet Amos, one of the 12 minor prophets of the Hebrew OT. The book of Amos is called minor only because it is relatively short. Its message is as important as that of any of the major prophets. Indeed, Amos has one of the most powerful statements in the Bible of God’s judgment against injustice, oppression, and hypocrisy. The book consists primarily of prophetic sermons preached by Amos at Bethel, royal sanctuary of the northern kingdom of Israel in the eighth century <span>BC<\/span>.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Content<\/p>\n<p>• Significance<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The preacher of the sermons (or oracles) in the book was undoubtedly Amos, a herdsman and a dresser (farmer) of fig trees, from the village of Tekoa, south of Jerusalem. He received from God a vision of judgment on Israel and went north to Bethel, just across the border between Judah and Israel, to deliver his sermons. All we know about the prophet is contained in the superscription (1:1-2) and a biographical section (7:10-14) of the book of Amos, plus what can be learned about him from the style and content of the rest of the book.<\/p>\n<p>Did Amos write down his prophecies himself? Although scholars have raised many questions about the authorship of Amos, there is no convincing reason to regard the book as the work of anyone else. Some have suggested that the sermons were passed on by word of mouth for a long time before they were written down in final form. The Hebrew text, however, is in much better shape than would be expected (had it come through prolonged oral transmission). The many first-person references and vigor of expression imply strongly that Amos himself put much of his prophecy into writing soon after delivering it at Bethel.<\/p>\n<p>Another speculative proposal is that the visions described in the book (7:1-9; 8:1-3; 9:1-4) were compiled by Amos before he began his ministry to the northern kingdom, and the oracles (chs 1–6) were composed after that time. The two sections could have been joined into one book much later, during or after the Babylonian exile, with some sections inserted at that time. Other prophecies, however, such as Ezekiel and Jeremiah, contain both oracle and vision sections that scholars have not attempted to divide, and the internal evidence does not make such a division necessary with Amos. Both sections contain similar concerns; in both the visions (7:1-3) and the oracles (5:1-7), Amos appears in the role of intercessor on behalf of Israel.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>According to the superscription, Amos prophesied during the reigns of Uzziah, king of Judah, and Jeroboam II, king of Israel (1:1), or between 792 and 740 <span>BC<\/span>. The content of his message fits what is known about the situation in Israel in that period. It is difficult to be more exact about the beginning and ending of Amos’s prophetic ministry within that time span. The vision came to him “two years before the earthquake” (1:1), but another biblical reference to presumably the same earthquake places it during the days of King Uzziah of Judah (Zec 14:5). Archaeological excavations at Hazor seem to have yielded evidence for an earthquake, which has been dated at approximately 760 <span>BC<\/span>. Amos also contains a prophetic reference to a solar eclipse (8:9); such an eclipse has been calculated to have occurred about 763 <span>BC<\/span>. After King Uzziah was stricken with leprosy, he lived in isolation while Judah was under a co-regency (2 Chr 26:21). Therefore, Amos’s mention of Uzziah as king (1:1) probably sets 760 <span>BC<\/span> as the latest possible date for Amos’s ministry.<\/p>\n<p>The doom that came upon Israel after Amos’s prophecy was the conquest by the Assyrian king Tiglath-pileser III (745–727 <span>BC<\/span>). Although Amos referred to impending captivity, he never mentioned Assyria as the captor, although he did say that captivity would take Israel to a land east of Damascus (5:27). Probably Amos was not thinking specifically of the rising power of Assyria but only of the inevitable consequences of Israel’s idolatry and hypocrisy. When all the evidence is taken into consideration, it seems reasonable to date the beginning of Amos’s prophecies at Bethel to about 760 <span>BC<\/span>, or approximately the middle of the period during which both Uzziah and Jeroboam II were on their thrones. We do not know how long his ministry lasted; it may have been only a few months.<\/p>\n<p>Amos had been caring for his flocks in the Judean hills south of Jerusalem when God told him, “Go and prophesy to my people in Israel” (7:15, <span>nlt<\/span>). He may have been familiar with the more urban north from earlier trips there to sell wool or fruit, or the pagan worship and social wrongs there may have made a sudden impact on him after his call to prophesy. At any rate, his writings reveal not only his rural Judean background but also a firsthand knowledge of conditions in the northern kingdom of Israel. Although his prophecies were directed primarily to Israel, he also denounced the sin of Judah, predicting that its capital, Jerusalem, would be burned (2:4-5). Several passages are directed at inhabitants of Samaria, capital of Israel (4:1, 11; 6:1), with which Amos was obviously familiar. He could have traveled on to Samaria from Bethel, or he could have learned of its splendors from the boasts of its citizens. He could have addressed them directly as they came from the capital city to worship at Bethel.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The eighth century <span>BC<\/span> was a critical time in Jewish history. Both kingdoms of the divided nation had risen to heights of economic affluence that had not been experienced since the days of Solomon. Yet internal religious decay was sapping the strength of both kingdoms, and their social fabric was being destroyed. A new wealthy class was benefiting from the affluence of the time, growing ever richer while poor people became poorer than ever.<\/p>\n<p>In 803 <span>BC<\/span>, the conquest of Syrian Damascus by the Assyrian king Adad-nirari III had silenced one of Israel’s major enemies. With the Syrians out of the picture, the kingdom of Israel was able to expand its borders under King Joash (2 Kgs 13:25), and for a time even the thrust of Assyrian power westward was diminished. Israel and Judah entered a period of rest from constant warfare and turned their attention to internal affairs.<\/p>\n<p>Joash’s son, Jeroboam II, became king of Israel in 793 and reigned until 753 <span>BC<\/span>. Uzziah was on the throne of Judah from 792 to 740 <span>BC<\/span>. Under these two kings, Judah and Israel controlled a territory that was almost as large as Solomon’s empire had been. Their wealth had grown both from expansion of trade and from the booty of conquered territories.<\/p>\n<p>Archaeology has yielded information about industrial activity within the nations, such as an impressive dyeing industry at Debir. Excavations at Samaria have produced large numbers of ivory inlays that confirm Amos’s description of the wealthy in the capital city (6:4). The city of Samaria was protected by a huge double wall of unusual thickness. A palace, probably Jeroboam’s, dominated the city with a massive tower.<\/p>\n<p>The splendor and prosperity of the time, however, was masking the spread of internal decay. Oppression of the poor by many in the wealthy classes not only threatened the unity of the nation but also meant that God’s laws were being violated. In his denunciations of the cruel treatment of the poor (5:11-13; 8:4-10), Amos warned of the inevitable punishment for disobeying God’s laws.<\/p>\n<p>The nation of Israel was guilty of more than social sins against the covenant. It was also adopting pagan religious practices. Canaanite religious influence intruded into the fabric of the nation of Israel. Excavation of a palace storehouse in Samaria uncovered many <em>ostraca<\/em> (pieces of broken pottery used for writing short messages such as letters, receipts, etc.) containing Hebrew names compounded with “Baal,” a chief god of the Canaanite religion.<\/p>\n<p>In spite of the gradual deterioration, false optimism seems to have prevailed. Amos found people desiring the Day of the Lord (5:18) and sought to correct their misunderstanding: the Day of the Lord prophesied in the Scriptures would be a time of judgment on all sinners. A more immediate judgment was to come, however. Assyria began to strengthen its position in the world and to resume its expansionist policies. Under the leadership of Tiglath-pileser III (745–727 <span>BC<\/span>), Assyria regained a position of world dominance. Eventually, Israel was attacked by Shalmaneser V of Assyria. Soon afterward, in 722 <span>BC<\/span>, Samaria was occupied. No doubt when the Assyrians were sweeping into Israel, many of the people who had ignored the message of Amos then realized that a prophet of God had been among them.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Superscription (1:1)<\/h5>\n<p>The prophet introduces himself as a shepherd, perhaps implying that it is more than sheep he wants to keep from straying.<\/p>\n<h5>Prophetic Oracles (1:2–6:14)<\/h5>\n<p>This section begins with a picture of the great power of God, who acts in history to judge the nations (1:2).<\/p>\n<h6>Judgment on Surrounding Nations (1:3–2:3)<\/h6>\n<p>The prophet first speaks against Damascus, then moves on, pronouncing doom on various peoples in ever closer concentric circles, “homing in” on Israel. One may imagine the citizens of Israel applauding God’s judgment on other nations until, with shocking effect, Amos accuses Israel of similar sins.<\/p>\n<p>Damascus was the capital of Syria, northeast of Israel, and the center of Syrian influence. Syria had mistreated Israel during Hazael’s reign in Damascus (842–806 <span>BC<\/span>). Hazael “whittled down” Israel in a number of campaigns (2 Kgs 10:32-33; 13:3-5, 22-24). In their campaign into the territory of Gilead, the Syrians destroyed most of Israel’s army as though they were dust on a threshing floor (2 Kgs 13:7). Hence, Amos denounces Syria for threshing Gilead as grain is threshed with iron rods (Am 1:3). He predicts that Syria will be destroyed and its people deported to Kir, which Amos understood to be their place of origin (9:7). (For the fulfillment of this prophecy, see 2 Kgs 16:9.)<\/p>\n<p>Amos next turned to Gaza, a Philistine city in southwest Palestine. Gaza probably represents the Philistines as a whole, since three other of their five major cities are also mentioned (1:8). The fifth, Gath, had already been conquered by Hazael (2 Kgs 12:17). Amos denounced the Philistines for what must have been a border raid on Israel in which many were carried off into slavery (1:6).<\/p>\n<p>The Phoenician city of Tyre is cited next. Tyre was on the Mediterranean, north of Israel and southwest of Damascus. Destruction of Tyre, like that of the Philistine cities, is predicted as punishment for making slaves of conquered Israelites.<\/p>\n<p>Edom is next, south of the Dead Sea. Edom had perennially harassed the Israelites and is referred to in a negative light many times in the OT. Edom is said to have been pitiless toward Israel, his brother (1:11).<\/p>\n<p>Ammon, just to the southeast of Israel, is also judged. The particularly violent incident referred to (1:13) evidently occurred in one of their many attempts to push northward into the Israelite territory of Gilead.<\/p>\n<p>Moab is the last of the surrounding nations to be denounced, with reference to what may have been a well-known incident of desecration of the dead (2:1-3).<\/p>\n<h6>Oracles against Israel and Judah (2:4-16)<\/h6>\n<p>Although Judah and Israel were at peace at the time, their enmity had continued after dissolution of the united kingdom. Amos accuses Judah of rejecting “the law of the Lord” and predicts the burning of Jerusalem.<\/p>\n<p>The oracle against Israel is longer than the others. Amos carefully specifies the social nature of Israel’s sin, making the point that Israel is no better than the surrounding nations. Israel deserves the same punishment. Just as some of the nations were guilty of taking people into slavery, Israel is selling her own poor who cannot repay their debts (2:6). Under Mosaic law it was illegal to keep overnight a garment pledged as security for a loan, since it might be the only source of warmth the debtor had (Ex 22:26-27). Rich people in Israel were attending religious feasts in such clothing “stolen” from the poor (2:8).<\/p>\n<p>Amos reminds Israel of all the good things God has done for them (2:9-11). But because Israel has chosen to continue in disobedience, the nation will not escape impending judgment (2:12-16).<\/p>\n<h6>Denunciation of and Warning against Israel (3:1–6:14)<\/h6>\n<p>Amos substantiates his prophetic authority with a lesson on cause and effect (3:1-8). A lion roars when it has prey, and people fear when a trumpet sounds an alarm. If calamity comes to a city, God has allowed it. God, who reveals his secrets to his prophets, has spoken Israel’s doom, and Amos must proclaim it.<\/p>\n<p>In a dramatic statement, Amos calls on Egypt and Assyria, great centers of oppression and cruelty, to witness Israel’s crimes, as though even they will be amazed at what they see (3:9-10). Only a ragged remnant will survive the punishment to come (3:11-12). Judgment will fall on objects that symbolize Israel’s religious disobedience (3:14) as well as on symbols of the wealth that led Israel away from the Lord (3:15).<\/p>\n<p>Amos uses strong language to denounce luxurious and indolent living bought at the expense of the poor (4:1-3). Rich women whose love for luxuries drives their husbands to squeeze the needy still more are called “fat cows” who will someday be treated like cattle. Then Amos mocks those who worship at Bethel for going through the motions in the wrong spirit (4:4-5).<\/p>\n<p>In the rest of the fourth chapter, Amos recalls incidents from Israel’s history that were meant to call the people back to God: famine, drought, plagues, the destruction of some of their cities. Still they do not repent. “Prepare to meet your God!” warns the prophet, following his warning with a hymn to the mighty power of God (4:6-13).<\/p>\n<p>The fifth chapter begins in the form of a funeral dirge, as though Israel were as good as dead already (5:1-2). There is no one to help Israel, whose own armies will be decimated when the disaster strikes (5:3). Of course, God is there to help: “Seek me and live” (5:4-6). The possibility of rescue, of “life,” stands in sharp contrast to the nation’s “death” pictured just before. Idols, as always, are a false hope (5:5). The call to seek the Lord is again followed by a hymn to his power (5:8-9).<\/p>\n<p>In spite of the hope offered to Israel, Amos has to present a gloomy picture of what he sees (5:10-13). The judicial system is corrupt; taxes and high interest charges (usury) grind down the poor. Those injustices could be corrected if the people would “hate evil and love good” (5:15), but judgment is already on the way (5:16-17).<\/p>\n<p>The people are full of hypocrisy, claiming to look forward to the Day of the Lord. That day will be a day of judgment on their sins, Amos says. Instead of empty gestures of offerings and praise, God wants to let justice roll down like waters, and righteousness like an everflowing stream (5:18-24). Their disobedient spirit goes back to the time of the exodus from Egypt, when God’s own people were attracted to pagan gods. The Lord God of Hosts will send those false gods into captivity with the people who looked to them (5:25-27).<\/p>\n<p>The self-satisfaction felt by the upper classes in Israel had evidently spread to Judah, since Jerusalem as well as Samaria receives some harsh words (6:1). Amos tells those who are lounging in luxury to take a look at three neighboring kingdoms on which judgment has already fallen: Calneh, Hamath, and Gath. Does Israel think it will escape, since they did not? When the Day of Judgment comes, the rich, who have gone “first-class,” will be the first to go (6:2-7). The destruction will leave few survivors, but they will know that punishment came from God (6:8-11). Israel is behaving stupidly to be proud of themselves when they are actually so utterly self-deceived (6:12-14).<\/p>\n<h5>Prophetic Visions (7:1–9:10)<\/h5>\n<p>By describing three visions God gave him, Amos then dramatically communicates God’s revelation.<\/p>\n<h6>Israel’s Destruction (7:1-9)<\/h6>\n<p>The first vision is in three parts. In the first, Amos pictures the threat of a locust plague in which his prayer of intercession causes God to relent and withdraw the threat (7:1-3). Then he sees an all-consuming fire, and again his prayer averts a catastrophe (7:4-6). In the third part of the vision, Amos sees the Lord standing by a wall and holding a plumb line, implying that he has a standard for his people to live up to, an element missing from the two earlier images. This time, because the people have failed to measure up, the catastrophe cannot be averted (7:7-9).<\/p>\n<h6>Historical Interlude (7:10-17)<\/h6>\n<p>At this point, Amos encounters Amaziah, priest of Bethel, because he has said that the vision of the plumb line means destruction of the idol altars and temples of Israel and of the house of Jeroboam with the sword. Amaziah sends word to Jeroboam that Amos is a traitor and tells Amos to go back to Judah. Amos disclaims any relationship with professional prophets, then specifically includes Amaziah’s family in another prediction of Israel’s disaster.<\/p>\n<h6>The Ripe Fruit (8:1-14)<\/h6>\n<p>In the second vision, Amos is shown a basket of ripe (or summer) fruit. The Hebrew word for summer fruit is almost the same as the word for “end,” so the play on words communicates that the nation is “ripe for punishment.” Their ripeness is really moral rottenness. Greedy merchants can hardly wait for religious holidays to end so they can cheat the poor some more by using false weights, selling inferior goods, and foreclosing on debtors. When the captivity comes, their festivities will turn into funerals. A famine, not just of bread and water but of the words of the Lord, is coming upon them, causing even the strongest young people to drop to the ground.<\/p>\n<h6>Destruction of the Temple (9:1-10)<\/h6>\n<p>The third vision is of the Lord destroying the shrine at Bethel when it is thronged with people engaging in their empty worship. The place where they hoped to find security is where they find destruction. Those who are not inside will be destroyed, too, no matter where they try to flee. They won’t be able to hide from God in Sheol or on the heights of Carmel or in the depths of the sea (9:1-4). Another hymn to God’s power follows the vision (9:5-6).<\/p>\n<p>The final words of denunciation in the book of Amos are found in 9:7-10, but they are a prelude to a message of hope. Amos shows that Israel is no better than any other nation in the eyes of God. Did he not bring Israel out of Egypt? Yes, but he also brought the Philistines from Caphtor and the Syrians from Kir. The religious significance of the exodus has been lost because of Israel’s sin, so all but a faithful remnant will be lost.<\/p>\n<p>The concept of the remnant was important in the prophetic preaching of the eighth century <span>BC<\/span> (cf. Is 6:12-13; Mi 6:7-9). It recalled God’s promise to maintain the nation of Israel for the sake of the covenant given to the patriarchs (Lv 26:44-45). In Amos’s prophecy, Israel is to be sifted by other nations like grain in a sieve; the ungodly “chaff” will be scattered across the world, but the true “grain” will be preserved.<\/p>\n<h5>Israel’s Hope (9:11-15)<\/h5>\n<p>The expression of hope is expanded in the last section of the book in a series of startling and beautiful metaphors.<\/p>\n<h6>Restoration of the City of David (9:11-12)<\/h6>\n<p>The first metaphor is of the city (literally “house”) of David, a house fallen into disrepair. The monarchy, which had crumbled from internal decay and external threats, is envisioned as being restored to its former glory. Further, an expansion of the Davidic kingdom will include all nations that belong to the Lord.<\/p>\n<p>In the NT, this passage was quoted by James to support the inclusion of Gentiles in the promise (Acts 15:16-18). The wording in Acts is slightly different from that of Amos because it was based on an early Greek translation of the OT (called the Septuagint). Those called by God’s name or belonging to God include not only geographical entities such as nations but also individuals in any nation who have a close relationship to God. James saw that Amos was predicting inclusion of Gentiles in the kingdom of God, a kingdom far greater than the early monarchy. This prophecy has been fulfilled in part in the Christian church.<\/p>\n<h6>Restoration of Israel’s Fortunes (9:13-15)<\/h6>\n<p>A series of pastoral metaphors closes the book of Amos. They depict the abundance of blessing in the coming kingdom. Israel’s fortunes are to be restored, far beyond the dismal events of the century in which Amos is speaking. Theologians differ in their understanding of the application of this prophecy. If it refers to the present age of the Christian church, it pictures the blessings of the church now as “spiritual Israel.” If it refers to the future, to the millennial reign of Christ, it depicts what will happen on earth at that time.<\/p>\n<p>The concept of a rejuvenated earth is found elsewhere in the Bible (Rom 8:20-22). Micah uses language somewhat similar to that of Amos to describe restoration of what seems to be the literal city of Jerusalem (Mi 3:12–4:4). It may be best to apply the prophetic finale of Amos to the restoration to be effected at the ultimate return of Christ. Whatever the correct application, the remnant must include the followers of Jesus Christ, and the blessings should be seen as intended for all who belong to the kingdom of God.<\/p>\n<p class=\"h2\" id=\"Significance\">Significance<\/p>\n<p>The major purpose of Amos in his prophecies was to denounce Israel’s disobedience to the covenant. Although the covenant promise given to Abraham (Gn 22:15-18) and reiterated throughout the OT is not mentioned explicitly in Amos, it is implicit in the total message of the book. Amos upheld the spiritual nature of the covenant and emphasized that its blessing was mediated through obedience.<\/p>\n<p>Looking around him, Amos saw not only disobedience but hypocrisy. A basic aspect of his ethical teaching was insistence that outward adherence to religious ceremonies without a heart response to the will of God (as expressed in the law) was wrong. The law contained many injunctions that sought to engender love of God and fellow human beings (Ex 23:1-13). In Amos’s time, those social aspects of the law were being willfully disobeyed by the rich, who nevertheless clung to religious ritual. Amos saw what was in their hearts and condemned it. To him, religious obligations not observed in the proper spirit of responsibility to God could actually become sin (4:4). Religion could degenerate to the place where it becomes a curse, a mockery of the will of a holy God.<\/p>\n<p>Amos saw the disobedience and hypocrisy of Israel as culminating in national disaster. Thus his prophecy served as a warning of impending doom to the nation. He saw that other nations besides Israel and Judah were held accountable to God because of their mistreatment of others (1:3–2:3). Their social sins were punished by God in history. Amos thus saw an aspect of the law extending beyond Israel and Judah to other nations. They were responsible to God under what might be called a universal moral law, and they were judged for their crimes against humanity.<\/p>\n<p>The prophetic concept of the Day of the Lord, regarded by the people of Amos’s day as a time of vindication for their nation, was seen by Amos as a time of punishment for all sinners. Such punishment would not exclude the nation of Israel.<\/p>\n<p>Yet denunciation was not the sole purpose of Amos’s prophetic activity. He proclaimed a future of hope for Israel in the reestablishment of the Davidic monarchy, evidently under Messiah, in a time that would be characterized by peace (9:8-15). The relationship of the Davidic kingdom to the messianic kingdom goes back to the promise given to David (2 Sm 7:8-16). Just as those in other nations participated by extension in the demands of the law and in judgment, so would those in other nations who belonged to God participate in the blessings of the promise (9:12).<\/p>\n<p>The concepts of God drawn most sharply in the book of Amos are God’s sovereignty and God’s righteousness. He is sovereign over all the nations of the world, typified by those surrounding Israel, and he brings them to judgment (1:3–2:3). He is also sovereign over nature, as recognized in his control of the universe (4:13; 5:8; 9:13-14). His righteousness demands that he cannot allow his law to continue to be violated without retribution. But his righteousness is also the guarantee of hope for the believing remnant of Israel. It binds him to keep his promise to preserve Israel as a nation (Lv 26:44-45).<\/p>\n<p>Amos held out the possibility of averting the national catastrophe looming on the horizon of world events. However, from his gloomy description of social conditions and of the hardness of people’s hearts at the time, it seems likely that he did not foresee any escape.<\/p>\n<p>His message was presented in bold metaphors and vivid pictures that stick in the mind. That message is still relevant, for many of the sins that characterized the people of the prophet’s day are still prevalent in modern society and in the lives of individuals. Mistreatment of fellow human beings is as much a feature of the 21st century <span>AD<\/span> as it was of the 8th century <span>BC<\/span>.<\/p>\n<p>Today’s reader of the book of Amos should note the prophet’s insistence on the consequences of sin; his emphasis on the responsibility that always accompanies privilege; his presentation of God’s faithfulness; and his message of hope, expressed in part today through the church.<\/p>\n<p>If the book seems to be gloomy in its outlook, it should be remembered that the prophet faced a gloomy picture. He was watching a nation crumble because of its unfaithfulness to God. But beyond the dismal prospect that faced Israel, Amos saw a new kingdom emerging. It was a kingdom of peace in which the people of God would realize the fulfillment of God’s promises. <em>See<\/em> Prophecy; Prophet, Prophetess; Israel, History of.<\/p>","summary_ro":"AMOS, Book of Writings of the prophet Amos, one of the 12 minor prophets of the Hebrew OT. The book of Amos is called minor only because it is relatively short. Its message is as important as that of any of the major prophets. Indeed, Amos has one of the most powerful statements in the Bible of God’s judgment against injustice, oppression, and hypocrisy. The book consists primarily of prophetic sermons preached by Amos at Bethel, royal sanctuary of the northern kingdom of Israel in the eighth...","summary_en":"AMOS, Book of Writings of the prophet Amos, one of the 12 minor prophets of the Hebrew OT. The book of Amos is called minor only because it is relatively short. Its message is as important as that of any of the major prophets. Indeed, Amos has one of the most powerful statements in the Bible of God’s judgment against injustice, oppression, and hypocrisy. The book consists primarily of prophetic sermons preached by Amos at Bethel, royal sanctuary of the northern kingdom of Israel in the eighth...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22792,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Biblical Concept of Law","title_en":"Biblical Concept of Law","content_ro":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","content_en":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","summary_ro":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","summary_en":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false}],"46":[{"id":22784,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Biblical Concept of Law","title_en":"Biblical Concept of Law","content_ro":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","content_en":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","summary_ro":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","summary_en":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23052,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Leviticus","title_en":"Book of Leviticus","content_ro":"<h3>LEVITICUS, Book of<\/h3>\n<p>Third book of the OT, largely concerned with the duties of the Levitical priests.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>A traditional alternative title of Leviticus is the Third Book of Moses, which gives proper credit to the man who most deserves to be called its author. For though the book never says that Moses wrote down any of the material, it repeatedly states that God revealed the contents of Leviticus to Moses. It may be that Leviticus was not put into writing as soon as it was revealed, but there is little to commend the common critical view that it was composed nearly a thousand years after Moses. The spelling and grammar of Leviticus was, like other books of the OT, revised from time to time to make it understandable to later generations of Jewish readers, but that does not mean the essential content of the book was modified.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>God revealed some of the laws in Leviticus by speaking to Moses from the tent of meeting, or tabernacle (Lv 1:1). Other laws were revealed on Mt Sinai (26:46). Such statements show that Moses learned the contents of Leviticus after the tabernacle had been built but before the Israelites left Mt Sinai. This fits in with Exodus 40:17, which says that the tabernacle was erected exactly a year after the Israelites left Egypt. They then spent another month at Sinai, during which time the laws in Leviticus were given to Moses. Then one month later (Nm 1:1) Moses was commanded to prepare the people to leave Sinai to conquer the Promised Land of Canaan.<\/p>\n<p>It is difficult to give an exact date for the Israelite exodus from Egypt. Dates at the end of the 15th century <span>BC<\/span> or early in the 13th century are put forward by different scholars. Whichever view is adopted, the origin of Leviticus must be one year later than the exodus. But certainty about the absolute date of Leviticus is unimportant so long as the religious setting of the book is understood.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>About 400 years before the exodus, God promised Abraham that his descendants would be very numerous and live in the land of Canaan. The family of Abraham multiplied, but as a result of famine they had to go and live in Egypt. Afraid of the Israelites, the rulers of Egypt turned them into slaves.<\/p>\n<p>The book of Exodus tells how God, acting through Moses, brought the Israelites out of Egypt in a miraculous way. Moses led them to Mt Sinai, where God appeared in fire and smoke on the top of the mountain. Moses went up the mountain, and there God gave him the Ten Commandments and explained various laws. Through these acts God showed that he had chosen the nation of Israel to be his special holy people, different from all the other nations because they would show God’s character through their behavior (cf. Ex 19:5-6).<\/p>\n\n<p>God’s revelation at Sinai was unique and unrepeatable. But he disclosed to Moses that he wanted to live among the people of Israel permanently. They were told to build a portable royal palace that would be suitable for the divine King of kings. The building of this portable palace, traditionally called the tabernacle, is described in Exodus 35–40. When it was completed, the fire and cloud that had been seen on Mt Sinai appeared over the tabernacle as a sign that God was now dwelling in it (Ex 40:34-38).<\/p>\n<p>Exodus also tells how Moses was told to appoint his brother, Aaron, and Aaron’s sons to serve in the tabernacle as priests (Ex 28–29). Unfortunately, before the Israelites even began to build the tabernacle, they made a golden calf under Aaron’s leadership and started to worship it instead. The people were spared only as a result of Moses’ prayers. The book of Exodus therefore leaves the reader in suspense. The tabernacle has been built, but no one knows how to worship God in it. Though Aaron and his family are alive, we are left wondering whether they will still be allowed to lead the worship of God after the idolatry of the golden calf. The book of Leviticus answers this question.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>The Ten Commandments explain briefly and simply how God expects his people to behave. The first four commandments explain our duty toward our neighbor. The book of Leviticus follows a similar scheme. Chapters 1–17 show how God wanted Israel to worship him, while chapters 18–27 are mainly concerned with how people should behave toward each other. Whereas the Ten Commandments are general and can be applied quite easily to every society, the book of Leviticus is much more detailed and specifically geared to the special circumstances of ancient Israel. If modern readers are to profit from reading Leviticus, they must look behind the specific regulations to the underlying religious principles that do not change—in other words, to the theology of Leviticus.<\/p>\n<p>Four themes are very important in the theology of Leviticus: (1) the presence of God, (2) holiness, (3) sacrifice, and (4) the Sinai covenant.<\/p>\n<h5>The Presence of God<\/h5>\n<p>God is always present with Israel in a real way. Sometimes his presence becomes visible in fire and smoke. But even when there is no miraculous sign, God is present. He is especially near when people worship him and offer sacrifice. The many animal sacrifices mentioned in the book are all brought to the Lord. When the animals are burnt, God is pleased with the smell (1:9). The priests who offer the sacrifices must be especially careful since they come closer to God than other people do. If they are careless in their duties and break God’s commands, they may die (10:1-2).<\/p>\n<p>God is present not just in worship but in all the ordinary duties of life. The recurring refrain of the later chapters, “I, the <span>Lord<\/span>, am your God” (18:2; 19:3), reminds the Israelites that every aspect of their life—religion (chs 21–24), sex (chs 18, 20), and relations with neighbors (chs 19, 25)—matters to God. The behavior of every Israelite must mirror that of God himself (20:7). The fear of God should prompt persons to help the blind, the deaf, the elderly, and the poor. Though such people may have no redress against unfair treatment, God cares about what happens to them (19:14, 32; 25:17, 36, 43).<\/p>\n<h5>Holiness<\/h5>\n<p>“You must be holy because I am holy” (11:44-45; 19:2; 20:26) could be termed the motto of Leviticus. “Holy,” “clean,” and “unclean” are common words in this book. God is the supremely holy person in the Bible, and holiness is the distinctive feature of his character. But earthly creatures can become holy too. To become holy, a person must be chosen by God and undergo the correct ceremony. Thus, at Sinai all Israel became a holy nation (Ex 19:6). Leviticus 8–9 explains how Aaron and his sons were ordained priests. This made them more holy than ordinary Israelites and therefore able to approach God and offer sacrifice.<\/p>\n<p>Before anyone could become holy, they had to be “clean.” Cleanness in Leviticus means more than just being free of dirt, though this idea is included. It means being free of any abnormality. Whenever a person appears to fall short of perfection, he is described as “unclean.” Thus, the worst uncleanness is death, the very opposite of perfect life. But bleeding and other discharges and patchy skin diseases can make someone unclean. Animals that move in peculiar ways or have strange habits are also called unclean (Lv 11–15).<\/p>\n<p>Holiness and its opposite, uncleanness, can describe behavior as well as outward appearance. To be holy means to obey God and to act like God. Chapters 18–25 explain what holiness means in daily living. It means avoiding illicit sexual relations, caring for the poor, being honest, being fair, and loving your neighbor as yourself. This sort of behavior made Israel different from other peoples. Through their holiness the whole nation was supposed to demonstrate what God was like.<\/p>\n<h5>Sacrifice<\/h5>\n<p>In practice, unfortunately, the nation and the individuals within it rarely lived up to these ideals of holiness. Even if one did not commit a grievous sin, he or she was always liable to become unclean through contact with someone else, touching a dead animal, or in some other way. To maintain contact with a holy God, Israel’s sins and uncleanness had to be removed. This is what the sacrifices were for. They brought the forgiveness of sins and cleansing from uncleanness. Because sin affects relations between God and humans in various ways, Leviticus provides four different types of offerings to cover the different cases (Lv 1–6), and explains which sacrifices must be offered on which occasions (chs 7–17). All these rituals served to underline the seriousness of sin and helped preserve peace and fellowship between God and humanity.<\/p>\n<h5>The Sinai Covenant<\/h5>\n<p>All the laws contained in Leviticus form part of the Sinai covenant. They fill out and apply the principles of the Ten Commandments to the specific circumstances of ancient Israel. But they are more than a set of detailed rules, because they were given as part of the covenant. Three things have to be remembered about this covenant. First, the covenant created a personal relationship. The Lord became Israel’s king, and Israel became his special treasure set apart from the other nations of the world. Second, the covenant was based on God’s grace. He had made a promise to Abraham and, in saving the people from Egyptian slavery, he demonstrated his faithfulness to his promise and his love for Israel. Israel, in turn, was to show its gratitude for salvation by keeping the law. In no way did keeping the law earn them salvation. The law was given to a redeemed people. Finally, there were promises and threats built into the covenant (Lv 26). When the nation keeps the law, God promises they will enjoy good harvests, victory over their enemies, and God walking among them as he did in Eden. But if they reject God’s laws, terrible calamities will befall them: drought, famine, defeat, and even expulsion from the land God had promised to give them. These covenant curses form the background to the prophets’ warnings in later times.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Kinds of Sacrifices (1–7)<\/h5>\n<p>These chapters explain how the different kinds of sacrifices were to be offered. Most of these sacrifices also formed part of the regular worship in the tabernacle and later in the temple. But these chapters are concerned with personal offerings made when someone had sinned or made a vow or recovered from an illness. They explain what the offerer must do and what the priest must do, which parts of the animal must be burned, which parts may be eaten by the priest, and what is to be done with the blood of the animal.<\/p>\n<p>First, the offerer brought the animal into the outer court of the tabernacle. In the presence of the priest he put his hand on the head of the animal and explained why he was bringing the sacrifice. Then the worshiper killed the animal and chopped it up. The priest then took over. He caught the blood as it ran out of the dying animal and splashed it over the altar, and burned at least some of the animal on the great altar in the court of the tabernacle. These acts were performed with all the animal sacrifices.<\/p>\n<p>The special feature of the burnt offering (Lv 1) was that the whole animal, which had to be unblemished, was burned on the altar. All that the priest received was the skin. This was the most common sacrifice and was offered on many different occasions. In giving the whole animal to God in the sacrifice, the worshiper dedicated himself or herself totally to God’s service. “Lay your hand on its head so the <span>Lord<\/span> will accept it as your substitute, thus making atonement for you” (1:4, <span>nlt<\/span>).<\/p>\n<p>Chapter 2 deals with the grain offering that always accompanied the burnt offering, but which could also be offered alone. Only part of this offering was burned; the rest was given to the priests to eat. The sacrifices formed an important part of their income.<\/p>\n<p>The peace (fellowship) offering’s special feature was that it was the only sacrifice where the offerer was allowed to eat part of the meat (Lv 3). Since in the earliest period Israelites were not permitted to kill animals except for sacrifice (ch 17), every meal that included meat had to be preceded by a peace offering. Leviticus 7:11-18 mentions three occasions that might prompt a peace-offering “thanksgiving”: when someone had something to praise God for or some sin to acknowledge; a vow promising a sacrifice if God would help one out of a difficulty; and a voluntary offering, made just because the person felt like it.<\/p>\n<p>Despite its name, the sin offering (Lv 4) was not the only offering dealing with sin. The other sacrifices also made the forgiveness of sin possible. The special significance of this sacrifice is emphasized by its unusual ritual. Instead of the blood being splashed over the altar, as in the other sacrifices, it was carefully smeared over the horns (corners) of the large altar in the courtyard (4:30) or over the small altar inside the holy place (v 18); once a year the blood was sprinkled over the ark in the Holy of Holies (16:14). Sin makes these different parts of the tabernacle unclean, unfit for the presence of God. And if God is not present in the tabernacle, worship has no point. The blood acts as a spiritual disinfectant, making the tabernacle clean and holy again. The sin offering was required whenever a person inadvertently broke one of the commandments or had suffered from a discharge or skin disease that made him or her unclean for a week or more (chs 12, 15).<\/p>\n<p>The guilt offering (5:14–6:7) was for more serious offenses, such as stealing holy property or deliberately using God’s name in a false oath. Such an offense was seen as robbing God. Therefore, a ram had to be offered as a sort of repayment. Whereas the poor person could offer just a bird for the other sacrifices, a ram was always required for a guilt offering.<\/p>\n<p>Chapters 6:8–7:38 contain various other regulations about sacrifice, mainly specifying how much of each sacrifice the priests may eat and how much must be burned. One important rule for those who weren’t priests was that they were not to eat any fat or blood or eat sacrificial meat when they were unclean. If they did, they could be cut off from Israel (7:21-27).<\/p>\n<h5>Beginnings of the Priesthood (8–10)<\/h5>\n<p>Though Leviticus looks like a law book, because it contains so many regulations, it is really a history book describing the events that occurred about a year after the exodus. These chapters remind us of the true character of the book, for they tell how Moses ordained Aaron and his sons to be priests and how they offered their first sacrifices.<\/p>\n<p>Awed by the complexity of the ordination rituals, the modern reader may miss the marvel that Aaron should have been appointed high priest. For it was Aaron who had presided over the making of the golden calf and encouraged its worship (Ex 32). Had not Moses interceded for Israel, the whole nation would have been destroyed in the wilderness. Here the gracious forgiveness of God is most clear. Aaron, the chief sinner, is appointed chief mediator between God and the people. In the NT the career of Peter parallels Aaron’s in some respect.<\/p>\n<p>The greatness of the high priesthood is symbolized by the richly decorated robes Aaron wore. He and his sons were anointed with oil, and then Moses offered the three most common sacrifices on their behalf. They were confined to the court of the tabernacle for a week, and it seems likely that some of the rituals were repeated each day. By this means they were set apart from the rest of the people and entirely consecrated to their holy office.<\/p>\n<p>By the eighth day the process was complete. Now Aaron and his sons could offer sacrifice. This time, Moses only told them what to do; he did not offer sacrifices himself. Chapter 9 concludes by telling that, after they had offered the sacrifices for themselves and the people, fire came out of the tabernacle to burn up the offerings, thereby displaying God’s approval of their actions.<\/p>\n<p>After this, 10:1-2 presents an unexpected turn of events: “Aaron’s sons Nadab and Abihu put coals of fire in their incense burners and sprinkled incense over it. In this way, they disobeyed the <span>Lord<\/span> by burning before him a different kind of fire than he had commanded. So fire blazed forth from the <span>Lord<\/span>’s presence and burned them up, and they died there before the <span>Lord<\/span>” (<span>nlt<\/span>). We do not know exactly what is meant by unholy fire. What is important is that the priests did something that God had not commanded them. The priests were supposed to set an example of total obedience to God’s word: this is the essence of holiness. Instead, they decided to follow their own plans and the consequences were dire.<\/p>\n<p>“Aaron was silent” (10:3). He was warned not even to mourn his sons’ deaths, lest he be suspected of condoning their sin (vv 6-7). Yet, despite his sons’ actions, Aaron and his surviving sons were confirmed as priests. They were reminded that their job was “to distinguish between what is holy and what is ordinary, what is ceremonially unclean and what is clean. And you must teach the Israelites all the laws that the <span>Lord<\/span> has given through Moses” (vv 10-11, <span>nlt<\/span>). The chapter closes on another note of grace. Although the priests made a mistake in offering one of the sin offerings, God would overlook it on this occasion.<\/p>\n<h5>Cleanness and Uncleanness (11–16)<\/h5>\n<p>Distinguishing between the unclean and the clean is the theme of chapters 11–15, which prepare for the great Day of Atonement ceremonies of chapter 16. These are designed to cleanse the tabernacle from the uncleannesses of the people of Israel, thereby ensuring that God would continue to dwell among them (16:16, 19).<\/p>\n<p>Chapter 11 discusses unclean animals, that is, animals that may not be eaten. Land animals are dealt with first, then fish and birds, and finally various miscellaneous creatures such as locusts and reptiles. To be clean, a land animal must have cloven hooves and chew the cud; that covers sheep and cattle but excludes pigs and camels. Fish must have fins and scales to be edible; without them, they count as unclean. Birds are clean unless they are birds of prey or scavengers that eat carrion. Insects that resemble birds in having wings and two large legs to hop with—for example, locusts—are clean. Other flying insects are unclean. All squirming creatures that dart hither and thither, such as lizards, are unclean.<\/p>\n<p>The reasons for declaring some animals clean and others unclean has long been a great puzzle. One suggestion is that the unclean animals were used in sacrifice by pagan worshipers or were thought to represent pagan deities. Certainly some unclean animals were used in pagan worship, but so were some clean ones, and that fact makes this explanation unsatisfactory. A second possibility is that the rules were hygienic: the clean animals were safe to eat whereas the unclean were not. There may be some truth in this explanation, but it is not completely adequate, for some clean animals can be harmful while some unclean ones are all right to eat.<\/p>\n<p>Unclean animals could not be eaten, but there was no harm in touching them. Israelites could ride camels, for example. However, all dead animals, unless killed for sacrifice, were unclean. Anyone who touched the carcass of a dead creature became unclean himself and therefore could not enter the tabernacle that day (11:39-40).<\/p>\n<p>The following chapters deal with other conditions that make people unclean. Chapter 12 states that childbirth, or more precisely the bloody discharge that follows childbirth, makes a woman unclean. In OT theology death is the ultimate uncleanness, and conditions that are abnormal or threaten to lead to death are also unclean. When the discharge has ceased, after a fixed period the mother must bring a burnt offering and a sin offering to atone for any sin she may have committed, and to purify the tabernacle that may have been polluted through her uncleanness.<\/p>\n<p>Chapters 13–14 deal with the uncleanness caused by skin diseases. Detailed regulations are given to distinguish between different diseases so that the priests can decide whether people are unclean or not. If they are unclean, they must live outside the camp until their skin heals. Traditionally the unclean skin disease has been called leprosy. But this is unlikely to be correct, since leprosy was unknown in the Middle East in OT times. Rather, it was any disease that led to the skin peeling off in patches, such as psoriasis. This explains why the disease might spontaneously get better.<\/p>\n<p>If the disease did retreat sufficiently, the sufferer could call the priest, and if the priest was satisfied with the cure, the sufferer could be readmitted to the community after following the rituals prescribed in chapter 14. This also explains what is to be done if patches of mold are found in pieces of cloth or house walls.<\/p>\n<p>Chapter 15 explains how men can become unclean through discharges from their sexual organs, due to gonorrhea or sexual intercourse, while women become unclean through menstruation or a long-term discharge. Part of the purpose of these regulations is to prevent the sacred prostitution that was common in the ancient world. Since sexual intercourse made people unclean, they could not go to worship immediately afterward. Further, the uncleanness of menstruation should have discouraged men from being overfamiliar with unmarried girls.<\/p>\n<p>The broad scope of these uncleanness regulations meant that nearly every Israelite would be unclean at some time in his or her life. This uncleanness could contaminate God’s dwelling place, the tabernacle, making it impossible for God to continue to live there. To avert this catastrophe, a Day of Atonement was held once a year. This is the most solemn day in the Jewish calendar, and the ceremonies for it are described in detail in Leviticus 16.<\/p>\n<p>There are three acts on the Day of Atonement that are described in this chapter. There was first the special sin offering offered by the high priest, in the course of which the outer altar of burnt offering, the incense altar inside the Holy Place, and finally the ark itself in the Holy of Holies were sprinkled with blood to purify each part of the tabernacle. This was the one occasion in the year when the high priest entered the presence of God in the Holy of Holies, and elaborate precautions were taken to screen the high priest from God’s holiness (16:2-4, 11-17). There was another public act that pictured the sins of Israel being taken away. A goat was chosen by lot. Then the high priest placed his hands on its head and recited over it the nation’s sin. This goat was then led away and driven into a solitary place; in later times it was pushed over a precipice. These actions pictured Israel’s sins being carried away, so that they could not disturb the peace between God and his people. The third important feature of the Day of Atonement was public prayer and fasting. This showed that sin could not be eliminated without effort, but only through a complete change of heart by every person in Israel.<\/p>\n<h5>Rules for Daily Life (17–25)<\/h5>\n<p>Whereas the opening chapters of Leviticus are entirely concerned with the Godward side of religion, the later chapters are more concerned with practical religious duties toward other persons. However, chapter 17 repeats some of the rules about sacrifice and makes one new one: that all sacrifice must be offered in the tabernacle courtyard. This was to prevent people from secretly worshiping heathen gods.<\/p>\n<p>Chapters 18 and 20 spell out the rules governing sexual relations in ancient Israel. Chapter 19 gives further examples of what holiness means in everyday life. Positively, it means helping the poor by leaving some grain behind in the fields at harvesttime (19:9-10); paying people promptly (v 13); avoiding gossip (v 16); honoring the elderly, helping the immigrant, and being honest in business (vv 32-36). But holiness goes beyond deeds and words. It should transform thoughts: “Never seek revenge or bear a grudge against anyone, but love your neighbor as yourself” (v 18, <span>nlt<\/span>).<\/p>\n<p>Chapters 21 and 22 discuss how the holy men of Israel, the priests, are to demonstrate their holiness in their lives. First, they must avoid approaching dead bodies unless the dead are very close relatives. Second, they must marry women of known moral uprightness. Third, deformed priests—for example, a blind or lame priest—may never offer sacrifices. Here the principle is plain that men who represent God must reflect the perfection of God in normal, healthy bodies. However, those who are temporarily unclean, through skin disease or a discharge, may resume their duties as soon as their uncleanness is cured.<\/p>\n<p>Chapter 23 lists the main holy days and the sacrifices that had to be offered on each one. Chapter 24 deals with the lamp and special bread kept within the tabernacle. A case of blasphemy that occurred in the wilderness is mentioned. Because the man actually used the sacred name of God in a curse, he was sentenced to death.<\/p>\n<p>Chapter 25 deals with the jubilee year. In every society people fall into debt. Today the effects of debt are somewhat cushioned by state welfare payments and bank overdrafts, but ancient societies did not have such aid available. People in debt had to sell off their family land, on which they depended for their living, or in more serious situations, they could sell themselves into slavery. Once impoverished in this way, it was exceedingly difficult ever to recover one’s land or one’s freedom. But this law in Leviticus provided an escape. Every 50 years was a jubilee. In this year every slave was released from bondage, and everyone who had sold his land was given it back free. Thus, everyone who fell into debt was given a chance to make a fresh start. Though this law was primarily designed to help the poor, it also served to prevent the accumulation of too much wealth in the hands of a few rich men.<\/p>\n<h5>Blessings, Curses, and Vows (26–27)<\/h5>\n<p>Chapter 26 contains the blessings and curses that traditionally concluded a covenant. Israel is promised great material and spiritual prosperity if she keeps the law but is warned that tragedy will befall if she is disobedient.<\/p>\n<p>Chapter 27 is an appendix dealing with vows and other gifts made to God. When a person promises to give something to God, it becomes holy and cannot be retracted unless a suitable payment is made instead. This chapter sets out the rules about such dedications.<\/p>\n<p><em>See also<\/em> Aaron; Moses; Offerings and Sacrifices; Priests and Levites; Tabernacle; Temple.<\/p>","content_en":"<h3>LEVITICUS, Book of<\/h3>\n<p>Third book of the OT, largely concerned with the duties of the Levitical priests.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>A traditional alternative title of Leviticus is the Third Book of Moses, which gives proper credit to the man who most deserves to be called its author. For though the book never says that Moses wrote down any of the material, it repeatedly states that God revealed the contents of Leviticus to Moses. It may be that Leviticus was not put into writing as soon as it was revealed, but there is little to commend the common critical view that it was composed nearly a thousand years after Moses. The spelling and grammar of Leviticus was, like other books of the OT, revised from time to time to make it understandable to later generations of Jewish readers, but that does not mean the essential content of the book was modified.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>God revealed some of the laws in Leviticus by speaking to Moses from the tent of meeting, or tabernacle (Lv 1:1). Other laws were revealed on Mt Sinai (26:46). Such statements show that Moses learned the contents of Leviticus after the tabernacle had been built but before the Israelites left Mt Sinai. This fits in with Exodus 40:17, which says that the tabernacle was erected exactly a year after the Israelites left Egypt. They then spent another month at Sinai, during which time the laws in Leviticus were given to Moses. Then one month later (Nm 1:1) Moses was commanded to prepare the people to leave Sinai to conquer the Promised Land of Canaan.<\/p>\n<p>It is difficult to give an exact date for the Israelite exodus from Egypt. Dates at the end of the 15th century <span>BC<\/span> or early in the 13th century are put forward by different scholars. Whichever view is adopted, the origin of Leviticus must be one year later than the exodus. But certainty about the absolute date of Leviticus is unimportant so long as the religious setting of the book is understood.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>About 400 years before the exodus, God promised Abraham that his descendants would be very numerous and live in the land of Canaan. The family of Abraham multiplied, but as a result of famine they had to go and live in Egypt. Afraid of the Israelites, the rulers of Egypt turned them into slaves.<\/p>\n<p>The book of Exodus tells how God, acting through Moses, brought the Israelites out of Egypt in a miraculous way. Moses led them to Mt Sinai, where God appeared in fire and smoke on the top of the mountain. Moses went up the mountain, and there God gave him the Ten Commandments and explained various laws. Through these acts God showed that he had chosen the nation of Israel to be his special holy people, different from all the other nations because they would show God’s character through their behavior (cf. Ex 19:5-6).<\/p>\n\n<p>God’s revelation at Sinai was unique and unrepeatable. But he disclosed to Moses that he wanted to live among the people of Israel permanently. They were told to build a portable royal palace that would be suitable for the divine King of kings. The building of this portable palace, traditionally called the tabernacle, is described in Exodus 35–40. When it was completed, the fire and cloud that had been seen on Mt Sinai appeared over the tabernacle as a sign that God was now dwelling in it (Ex 40:34-38).<\/p>\n<p>Exodus also tells how Moses was told to appoint his brother, Aaron, and Aaron’s sons to serve in the tabernacle as priests (Ex 28–29). Unfortunately, before the Israelites even began to build the tabernacle, they made a golden calf under Aaron’s leadership and started to worship it instead. The people were spared only as a result of Moses’ prayers. The book of Exodus therefore leaves the reader in suspense. The tabernacle has been built, but no one knows how to worship God in it. Though Aaron and his family are alive, we are left wondering whether they will still be allowed to lead the worship of God after the idolatry of the golden calf. The book of Leviticus answers this question.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<p>The Ten Commandments explain briefly and simply how God expects his people to behave. The first four commandments explain our duty toward our neighbor. The book of Leviticus follows a similar scheme. Chapters 1–17 show how God wanted Israel to worship him, while chapters 18–27 are mainly concerned with how people should behave toward each other. Whereas the Ten Commandments are general and can be applied quite easily to every society, the book of Leviticus is much more detailed and specifically geared to the special circumstances of ancient Israel. If modern readers are to profit from reading Leviticus, they must look behind the specific regulations to the underlying religious principles that do not change—in other words, to the theology of Leviticus.<\/p>\n<p>Four themes are very important in the theology of Leviticus: (1) the presence of God, (2) holiness, (3) sacrifice, and (4) the Sinai covenant.<\/p>\n<h5>The Presence of God<\/h5>\n<p>God is always present with Israel in a real way. Sometimes his presence becomes visible in fire and smoke. But even when there is no miraculous sign, God is present. He is especially near when people worship him and offer sacrifice. The many animal sacrifices mentioned in the book are all brought to the Lord. When the animals are burnt, God is pleased with the smell (1:9). The priests who offer the sacrifices must be especially careful since they come closer to God than other people do. If they are careless in their duties and break God’s commands, they may die (10:1-2).<\/p>\n<p>God is present not just in worship but in all the ordinary duties of life. The recurring refrain of the later chapters, “I, the <span>Lord<\/span>, am your God” (18:2; 19:3), reminds the Israelites that every aspect of their life—religion (chs 21–24), sex (chs 18, 20), and relations with neighbors (chs 19, 25)—matters to God. The behavior of every Israelite must mirror that of God himself (20:7). The fear of God should prompt persons to help the blind, the deaf, the elderly, and the poor. Though such people may have no redress against unfair treatment, God cares about what happens to them (19:14, 32; 25:17, 36, 43).<\/p>\n<h5>Holiness<\/h5>\n<p>“You must be holy because I am holy” (11:44-45; 19:2; 20:26) could be termed the motto of Leviticus. “Holy,” “clean,” and “unclean” are common words in this book. God is the supremely holy person in the Bible, and holiness is the distinctive feature of his character. But earthly creatures can become holy too. To become holy, a person must be chosen by God and undergo the correct ceremony. Thus, at Sinai all Israel became a holy nation (Ex 19:6). Leviticus 8–9 explains how Aaron and his sons were ordained priests. This made them more holy than ordinary Israelites and therefore able to approach God and offer sacrifice.<\/p>\n<p>Before anyone could become holy, they had to be “clean.” Cleanness in Leviticus means more than just being free of dirt, though this idea is included. It means being free of any abnormality. Whenever a person appears to fall short of perfection, he is described as “unclean.” Thus, the worst uncleanness is death, the very opposite of perfect life. But bleeding and other discharges and patchy skin diseases can make someone unclean. Animals that move in peculiar ways or have strange habits are also called unclean (Lv 11–15).<\/p>\n<p>Holiness and its opposite, uncleanness, can describe behavior as well as outward appearance. To be holy means to obey God and to act like God. Chapters 18–25 explain what holiness means in daily living. It means avoiding illicit sexual relations, caring for the poor, being honest, being fair, and loving your neighbor as yourself. This sort of behavior made Israel different from other peoples. Through their holiness the whole nation was supposed to demonstrate what God was like.<\/p>\n<h5>Sacrifice<\/h5>\n<p>In practice, unfortunately, the nation and the individuals within it rarely lived up to these ideals of holiness. Even if one did not commit a grievous sin, he or she was always liable to become unclean through contact with someone else, touching a dead animal, or in some other way. To maintain contact with a holy God, Israel’s sins and uncleanness had to be removed. This is what the sacrifices were for. They brought the forgiveness of sins and cleansing from uncleanness. Because sin affects relations between God and humans in various ways, Leviticus provides four different types of offerings to cover the different cases (Lv 1–6), and explains which sacrifices must be offered on which occasions (chs 7–17). All these rituals served to underline the seriousness of sin and helped preserve peace and fellowship between God and humanity.<\/p>\n<h5>The Sinai Covenant<\/h5>\n<p>All the laws contained in Leviticus form part of the Sinai covenant. They fill out and apply the principles of the Ten Commandments to the specific circumstances of ancient Israel. But they are more than a set of detailed rules, because they were given as part of the covenant. Three things have to be remembered about this covenant. First, the covenant created a personal relationship. The Lord became Israel’s king, and Israel became his special treasure set apart from the other nations of the world. Second, the covenant was based on God’s grace. He had made a promise to Abraham and, in saving the people from Egyptian slavery, he demonstrated his faithfulness to his promise and his love for Israel. Israel, in turn, was to show its gratitude for salvation by keeping the law. In no way did keeping the law earn them salvation. The law was given to a redeemed people. Finally, there were promises and threats built into the covenant (Lv 26). When the nation keeps the law, God promises they will enjoy good harvests, victory over their enemies, and God walking among them as he did in Eden. But if they reject God’s laws, terrible calamities will befall them: drought, famine, defeat, and even expulsion from the land God had promised to give them. These covenant curses form the background to the prophets’ warnings in later times.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Kinds of Sacrifices (1–7)<\/h5>\n<p>These chapters explain how the different kinds of sacrifices were to be offered. Most of these sacrifices also formed part of the regular worship in the tabernacle and later in the temple. But these chapters are concerned with personal offerings made when someone had sinned or made a vow or recovered from an illness. They explain what the offerer must do and what the priest must do, which parts of the animal must be burned, which parts may be eaten by the priest, and what is to be done with the blood of the animal.<\/p>\n<p>First, the offerer brought the animal into the outer court of the tabernacle. In the presence of the priest he put his hand on the head of the animal and explained why he was bringing the sacrifice. Then the worshiper killed the animal and chopped it up. The priest then took over. He caught the blood as it ran out of the dying animal and splashed it over the altar, and burned at least some of the animal on the great altar in the court of the tabernacle. These acts were performed with all the animal sacrifices.<\/p>\n<p>The special feature of the burnt offering (Lv 1) was that the whole animal, which had to be unblemished, was burned on the altar. All that the priest received was the skin. This was the most common sacrifice and was offered on many different occasions. In giving the whole animal to God in the sacrifice, the worshiper dedicated himself or herself totally to God’s service. “Lay your hand on its head so the <span>Lord<\/span> will accept it as your substitute, thus making atonement for you” (1:4, <span>nlt<\/span>).<\/p>\n<p>Chapter 2 deals with the grain offering that always accompanied the burnt offering, but which could also be offered alone. Only part of this offering was burned; the rest was given to the priests to eat. The sacrifices formed an important part of their income.<\/p>\n<p>The peace (fellowship) offering’s special feature was that it was the only sacrifice where the offerer was allowed to eat part of the meat (Lv 3). Since in the earliest period Israelites were not permitted to kill animals except for sacrifice (ch 17), every meal that included meat had to be preceded by a peace offering. Leviticus 7:11-18 mentions three occasions that might prompt a peace-offering “thanksgiving”: when someone had something to praise God for or some sin to acknowledge; a vow promising a sacrifice if God would help one out of a difficulty; and a voluntary offering, made just because the person felt like it.<\/p>\n<p>Despite its name, the sin offering (Lv 4) was not the only offering dealing with sin. The other sacrifices also made the forgiveness of sin possible. The special significance of this sacrifice is emphasized by its unusual ritual. Instead of the blood being splashed over the altar, as in the other sacrifices, it was carefully smeared over the horns (corners) of the large altar in the courtyard (4:30) or over the small altar inside the holy place (v 18); once a year the blood was sprinkled over the ark in the Holy of Holies (16:14). Sin makes these different parts of the tabernacle unclean, unfit for the presence of God. And if God is not present in the tabernacle, worship has no point. The blood acts as a spiritual disinfectant, making the tabernacle clean and holy again. The sin offering was required whenever a person inadvertently broke one of the commandments or had suffered from a discharge or skin disease that made him or her unclean for a week or more (chs 12, 15).<\/p>\n<p>The guilt offering (5:14–6:7) was for more serious offenses, such as stealing holy property or deliberately using God’s name in a false oath. Such an offense was seen as robbing God. Therefore, a ram had to be offered as a sort of repayment. Whereas the poor person could offer just a bird for the other sacrifices, a ram was always required for a guilt offering.<\/p>\n<p>Chapters 6:8–7:38 contain various other regulations about sacrifice, mainly specifying how much of each sacrifice the priests may eat and how much must be burned. One important rule for those who weren’t priests was that they were not to eat any fat or blood or eat sacrificial meat when they were unclean. If they did, they could be cut off from Israel (7:21-27).<\/p>\n<h5>Beginnings of the Priesthood (8–10)<\/h5>\n<p>Though Leviticus looks like a law book, because it contains so many regulations, it is really a history book describing the events that occurred about a year after the exodus. These chapters remind us of the true character of the book, for they tell how Moses ordained Aaron and his sons to be priests and how they offered their first sacrifices.<\/p>\n<p>Awed by the complexity of the ordination rituals, the modern reader may miss the marvel that Aaron should have been appointed high priest. For it was Aaron who had presided over the making of the golden calf and encouraged its worship (Ex 32). Had not Moses interceded for Israel, the whole nation would have been destroyed in the wilderness. Here the gracious forgiveness of God is most clear. Aaron, the chief sinner, is appointed chief mediator between God and the people. In the NT the career of Peter parallels Aaron’s in some respect.<\/p>\n<p>The greatness of the high priesthood is symbolized by the richly decorated robes Aaron wore. He and his sons were anointed with oil, and then Moses offered the three most common sacrifices on their behalf. They were confined to the court of the tabernacle for a week, and it seems likely that some of the rituals were repeated each day. By this means they were set apart from the rest of the people and entirely consecrated to their holy office.<\/p>\n<p>By the eighth day the process was complete. Now Aaron and his sons could offer sacrifice. This time, Moses only told them what to do; he did not offer sacrifices himself. Chapter 9 concludes by telling that, after they had offered the sacrifices for themselves and the people, fire came out of the tabernacle to burn up the offerings, thereby displaying God’s approval of their actions.<\/p>\n<p>After this, 10:1-2 presents an unexpected turn of events: “Aaron’s sons Nadab and Abihu put coals of fire in their incense burners and sprinkled incense over it. In this way, they disobeyed the <span>Lord<\/span> by burning before him a different kind of fire than he had commanded. So fire blazed forth from the <span>Lord<\/span>’s presence and burned them up, and they died there before the <span>Lord<\/span>” (<span>nlt<\/span>). We do not know exactly what is meant by unholy fire. What is important is that the priests did something that God had not commanded them. The priests were supposed to set an example of total obedience to God’s word: this is the essence of holiness. Instead, they decided to follow their own plans and the consequences were dire.<\/p>\n<p>“Aaron was silent” (10:3). He was warned not even to mourn his sons’ deaths, lest he be suspected of condoning their sin (vv 6-7). Yet, despite his sons’ actions, Aaron and his surviving sons were confirmed as priests. They were reminded that their job was “to distinguish between what is holy and what is ordinary, what is ceremonially unclean and what is clean. And you must teach the Israelites all the laws that the <span>Lord<\/span> has given through Moses” (vv 10-11, <span>nlt<\/span>). The chapter closes on another note of grace. Although the priests made a mistake in offering one of the sin offerings, God would overlook it on this occasion.<\/p>\n<h5>Cleanness and Uncleanness (11–16)<\/h5>\n<p>Distinguishing between the unclean and the clean is the theme of chapters 11–15, which prepare for the great Day of Atonement ceremonies of chapter 16. These are designed to cleanse the tabernacle from the uncleannesses of the people of Israel, thereby ensuring that God would continue to dwell among them (16:16, 19).<\/p>\n<p>Chapter 11 discusses unclean animals, that is, animals that may not be eaten. Land animals are dealt with first, then fish and birds, and finally various miscellaneous creatures such as locusts and reptiles. To be clean, a land animal must have cloven hooves and chew the cud; that covers sheep and cattle but excludes pigs and camels. Fish must have fins and scales to be edible; without them, they count as unclean. Birds are clean unless they are birds of prey or scavengers that eat carrion. Insects that resemble birds in having wings and two large legs to hop with—for example, locusts—are clean. Other flying insects are unclean. All squirming creatures that dart hither and thither, such as lizards, are unclean.<\/p>\n<p>The reasons for declaring some animals clean and others unclean has long been a great puzzle. One suggestion is that the unclean animals were used in sacrifice by pagan worshipers or were thought to represent pagan deities. Certainly some unclean animals were used in pagan worship, but so were some clean ones, and that fact makes this explanation unsatisfactory. A second possibility is that the rules were hygienic: the clean animals were safe to eat whereas the unclean were not. There may be some truth in this explanation, but it is not completely adequate, for some clean animals can be harmful while some unclean ones are all right to eat.<\/p>\n<p>Unclean animals could not be eaten, but there was no harm in touching them. Israelites could ride camels, for example. However, all dead animals, unless killed for sacrifice, were unclean. Anyone who touched the carcass of a dead creature became unclean himself and therefore could not enter the tabernacle that day (11:39-40).<\/p>\n<p>The following chapters deal with other conditions that make people unclean. Chapter 12 states that childbirth, or more precisely the bloody discharge that follows childbirth, makes a woman unclean. In OT theology death is the ultimate uncleanness, and conditions that are abnormal or threaten to lead to death are also unclean. When the discharge has ceased, after a fixed period the mother must bring a burnt offering and a sin offering to atone for any sin she may have committed, and to purify the tabernacle that may have been polluted through her uncleanness.<\/p>\n<p>Chapters 13–14 deal with the uncleanness caused by skin diseases. Detailed regulations are given to distinguish between different diseases so that the priests can decide whether people are unclean or not. If they are unclean, they must live outside the camp until their skin heals. Traditionally the unclean skin disease has been called leprosy. But this is unlikely to be correct, since leprosy was unknown in the Middle East in OT times. Rather, it was any disease that led to the skin peeling off in patches, such as psoriasis. This explains why the disease might spontaneously get better.<\/p>\n<p>If the disease did retreat sufficiently, the sufferer could call the priest, and if the priest was satisfied with the cure, the sufferer could be readmitted to the community after following the rituals prescribed in chapter 14. This also explains what is to be done if patches of mold are found in pieces of cloth or house walls.<\/p>\n<p>Chapter 15 explains how men can become unclean through discharges from their sexual organs, due to gonorrhea or sexual intercourse, while women become unclean through menstruation or a long-term discharge. Part of the purpose of these regulations is to prevent the sacred prostitution that was common in the ancient world. Since sexual intercourse made people unclean, they could not go to worship immediately afterward. Further, the uncleanness of menstruation should have discouraged men from being overfamiliar with unmarried girls.<\/p>\n<p>The broad scope of these uncleanness regulations meant that nearly every Israelite would be unclean at some time in his or her life. This uncleanness could contaminate God’s dwelling place, the tabernacle, making it impossible for God to continue to live there. To avert this catastrophe, a Day of Atonement was held once a year. This is the most solemn day in the Jewish calendar, and the ceremonies for it are described in detail in Leviticus 16.<\/p>\n<p>There are three acts on the Day of Atonement that are described in this chapter. There was first the special sin offering offered by the high priest, in the course of which the outer altar of burnt offering, the incense altar inside the Holy Place, and finally the ark itself in the Holy of Holies were sprinkled with blood to purify each part of the tabernacle. This was the one occasion in the year when the high priest entered the presence of God in the Holy of Holies, and elaborate precautions were taken to screen the high priest from God’s holiness (16:2-4, 11-17). There was another public act that pictured the sins of Israel being taken away. A goat was chosen by lot. Then the high priest placed his hands on its head and recited over it the nation’s sin. This goat was then led away and driven into a solitary place; in later times it was pushed over a precipice. These actions pictured Israel’s sins being carried away, so that they could not disturb the peace between God and his people. The third important feature of the Day of Atonement was public prayer and fasting. This showed that sin could not be eliminated without effort, but only through a complete change of heart by every person in Israel.<\/p>\n<h5>Rules for Daily Life (17–25)<\/h5>\n<p>Whereas the opening chapters of Leviticus are entirely concerned with the Godward side of religion, the later chapters are more concerned with practical religious duties toward other persons. However, chapter 17 repeats some of the rules about sacrifice and makes one new one: that all sacrifice must be offered in the tabernacle courtyard. This was to prevent people from secretly worshiping heathen gods.<\/p>\n<p>Chapters 18 and 20 spell out the rules governing sexual relations in ancient Israel. Chapter 19 gives further examples of what holiness means in everyday life. Positively, it means helping the poor by leaving some grain behind in the fields at harvesttime (19:9-10); paying people promptly (v 13); avoiding gossip (v 16); honoring the elderly, helping the immigrant, and being honest in business (vv 32-36). But holiness goes beyond deeds and words. It should transform thoughts: “Never seek revenge or bear a grudge against anyone, but love your neighbor as yourself” (v 18, <span>nlt<\/span>).<\/p>\n<p>Chapters 21 and 22 discuss how the holy men of Israel, the priests, are to demonstrate their holiness in their lives. First, they must avoid approaching dead bodies unless the dead are very close relatives. Second, they must marry women of known moral uprightness. Third, deformed priests—for example, a blind or lame priest—may never offer sacrifices. Here the principle is plain that men who represent God must reflect the perfection of God in normal, healthy bodies. However, those who are temporarily unclean, through skin disease or a discharge, may resume their duties as soon as their uncleanness is cured.<\/p>\n<p>Chapter 23 lists the main holy days and the sacrifices that had to be offered on each one. Chapter 24 deals with the lamp and special bread kept within the tabernacle. A case of blasphemy that occurred in the wilderness is mentioned. Because the man actually used the sacred name of God in a curse, he was sentenced to death.<\/p>\n<p>Chapter 25 deals with the jubilee year. In every society people fall into debt. Today the effects of debt are somewhat cushioned by state welfare payments and bank overdrafts, but ancient societies did not have such aid available. People in debt had to sell off their family land, on which they depended for their living, or in more serious situations, they could sell themselves into slavery. Once impoverished in this way, it was exceedingly difficult ever to recover one’s land or one’s freedom. But this law in Leviticus provided an escape. Every 50 years was a jubilee. In this year every slave was released from bondage, and everyone who had sold his land was given it back free. Thus, everyone who fell into debt was given a chance to make a fresh start. Though this law was primarily designed to help the poor, it also served to prevent the accumulation of too much wealth in the hands of a few rich men.<\/p>\n<h5>Blessings, Curses, and Vows (26–27)<\/h5>\n<p>Chapter 26 contains the blessings and curses that traditionally concluded a covenant. Israel is promised great material and spiritual prosperity if she keeps the law but is warned that tragedy will befall if she is disobedient.<\/p>\n<p>Chapter 27 is an appendix dealing with vows and other gifts made to God. When a person promises to give something to God, it becomes holy and cannot be retracted unless a suitable payment is made instead. This chapter sets out the rules about such dedications.<\/p>\n<p><em>See also<\/em> Aaron; Moses; Offerings and Sacrifices; Priests and Levites; Tabernacle; Temple.<\/p>","summary_ro":"LEVITICUS, Book of Third book of the OT, largely concerned with the duties of the Levitical priests. Preview • Author • Date • Background • Purpose and Theology • Content Author A traditional alternative title of Leviticus is the Third Book of Moses, which gives proper credit to the man who most deserves to be called its author. For though the book never says that Moses wrote down any of the material, it repeatedly states that God revealed the contents of Leviticus to Moses. It may be that Le...","summary_en":"LEVITICUS, Book of Third book of the OT, largely concerned with the duties of the Levitical priests. Preview • Author • Date • Background • Purpose and Theology • Content Author A traditional alternative title of Leviticus is the Third Book of Moses, which gives proper credit to the man who most deserves to be called its author. For though the book never says that Moses wrote down any of the material, it repeatedly states that God revealed the contents of Leviticus to Moses. It may be that Le...","source":"Articles\/L.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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Leviticul 26
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Leviticul 26
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